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]My doctrine 19 not mine, but bis that sent me 




HEALING . 1.00 



THE WONDERFUL WISHERS (for Children) . . .15 

For Sale by all Dealers in Metaphysical Literature 








TG^MERSON says in his essay on History: 
'*"' " There is one mind common to all indi- 
vidual men. Every man is an inlet to the same 
and to all of the same. . . . Who hath access to 
this universal mind is a party to all that is or can 
be done, for this is the only and sovereign 

This is the Mind of the Spirit, the same 
Mind that was in Christ Jesus. From It comes 
all inspiration and by It alone can Its utterances 
be interpreted. 

Believing that the divine Mind is the same 
to-day that it was in the ages past, and that it 
is no respecter of persons, I have applied myself 
to receive interpretations of all the holy words 
which have come to my notice and which I be- 
lieve to be inspired, since they cause men to live 



holier and happier lives. Thus have I studied 
the scriptures of the Hindus, the Chinese, the 
Egyptians and the Persians, as well as those of 
the Hebrews, and of the Christians. 

Someone has said of certain writings in the 
Bible: "I know that they are inspired because 
they inspire me." This seems a safe criterion 
of inspiration. 

The result of my faith in the Spirit of Inter- 
pretation being one with the Spirit of Inspira- 
tion, and the consequent daily application of 
heart and mind to receiving its light, has been 
the opening to me of the flood-gates of scriptural 
understanding, so that the fullness of blessed 
knowledge that has already been received would 
take years to record. 

The following commentaries were written at 
the request of the editor of Universal Truth, and 
appeared in that magazine in the year eighteen 
hundred and ninety-three. They are condensed 
and brief, the writer believing that the reader 
also has the Spirit of Interpretation, and often 


needs but a hint to light his torch and give him 
the joy of receiving directly from the Spirit 
without the intermediary of a teacher. 

When you study this little volume, my prayer 
is that you may feel the presence of the Master 
whose words have so transformed this world, 
even as He promised, "where two or three are 
gathered together in my name, there am I in 
the midst of them." You are one, the little book 
another, met in his name, therefore the spirit of 
our Lord Jesus Christ is upon you. 

A. R. M. 


September 20, 1904. 



Jesus Christ . . ix 

The Beatitudes. Matt. 5:3-12 ..... 4 , 1 

The Salt and the Light. Vs. 13-16 10 

The Law. Vs. 17-20 12 

Salvation from Anger. Vs. 21-26 .... % >.. 18 

Purity. Vs. 27-32 30 

Swear Not at All. Vs. 33-3? . . ^ f . . . . . 36 

The Doctrine of Non-resistance. Vs. 38-42 ... 39 

Overcome Evil with Good. Vs. 43-48 . .. . 49 

In the Secret Place. Matt. 6:1-4 55 

Prayer. Vs. 5-8 . 63 

The Lord's Prayer. Vs. 9-13 . . . . ... 67 

Forgiveness. Vs. 14, 15 76 

No Sad Appearances. Vs. 16-18 . . . . 77 



True Valuation. Vs. 19-21 . . . . ... .80 

Concentration upon God. Vs. 22-24 84 

No Thought for Worldly Welfare. Vs. 25-34 . . 87 

Free from Judging. Matt. 8:1-5 .94 

Good Judgment in Ministering. V. 6 . . V . 99 
Divine Persistency. Vs. 7, 8 . . . . .... 104 

The Will of God. Vs. 9-11 . .... . . 107 

The Golden Rule. V. 12 . . . . . . . . 110 

The Way and the Door. Vs. 13, 14 . . . . .113 

Fair Words and False Thinking. Vs. 15-21 . . .119 

Works without Love. Vs. 22, 23 127 

Hearing and Doing. Vs. 24-27 . ... . . .129 


VERY man is an Idea of God, a thought of 
the divine Mind, sent into the world upon 
a great mission. In proportion as he carries out 
that Idea a man becomes universal, and is im- 
mortalized in the recognition of mankind, which 
claims him for its own; for he has ceased to 
belong to any one race or people, or to live in 
any one time or place. 

Jesus Christ represents the crowning Idea of 
man and God, the Truth that saves man from 
sickness, sin, sorrow, and death. He is that 
Truth within us that says: ff l am the Son of 
the Most High God. I am spiritual, not mate- 
rial; immortal, not mortal; holy, not sinful: and 
all dominion over the whole universe is given 



unto me, and all things that my Father hath are 

As this truth gains ground in the heart, and 
becomes master over the carnal and lower self, 
Man proves his divinity; and the history of Its 
ongoing within man is depicted in the life of 
Jesus Christ, from Its immaculate conception 
to Its ascension and identification with God, the 
universal Good. 

The many years of Jesus' life that are un- 
known typify the silent, invisible workings of 
the divine Man within. 

The coming forward of Jesus to minister 
openly signifies the stirring of the inner nature 
that is beginning to be recognized by the outer 
self. Then many thoughts begin to run to and 
fro in the mind in pursuit of this one great Idea; 
or, as it is said in the Gospel, (( and there fol- 
lowed him great multitudes of people from Gali- 
lee, and from Decapolis, and from Jerusalem, 
and from Judea, and from beyond Jordan." 

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(From the Gospel according to St. Matthew) 

Chapter 5: verse 1. And seeing the multi- 
tudes, he went up into a mountain: and when 
he was set, his disciples came unto him: 

Mountains are symbols of exalted states of 
mind. When our thoughts are concentrated 
upon a great truth we are lifted up in mind 
preparatory to an outpouring of divine revela- 
tion and instruction. 

2. And he opened his mouth, and taught them., 


The nine blessings called the Beatitudes are 
divine announcements of the presence of the 
Good in the midst of evil, of joy in the place of 



mourning, and happiness in the place of misery; 
" to give unto them beauty for ashes, the oil of 
joy for mourning, the garment of praise for the 
spirit of heaviness " ( Is. Ixi : 3 ) . 

Hear, O children of the Most High, says the 
Truth to all you that appear so desolate, desti- 
tute, and abandoned; so humiliated, grief -strick- 
en, hungry, and persecuted: "The Lord shall 
give thee rest from thy sorrow, and from thy 
fear, and from the hard bondage wherein thou 
wast made to serve" (Is. xiv:3). 

The word "blessed" is makarios in the Greek, 
and should be translated "happy," as it is in 
Romans xiv:22: "Happy is he that condemneth 
not himself in that thing which he alloweth." 
By substituting the word "blessed" for "happy" 
in this last text one can discern its true signifi- 
cance in the Beatitudes. 

These blessings are not arbitrary awards, 
but they are the result of the coming of Truth 
to the soul, and its recognition by men upon the 


3. Blessed are the poor in spirit: for their' s is 
the kingdom of heaven. 

He is poor in spirit who realizes that as a mor- 
tal and a man of flesh he is nothing. He makes 
no claims or pretensions as a man of the earth, 
calling himself neither good nor evil, but simply 

Jesus was poor in spirit. As a human being 
he never laid claims to either good or evil. He 
denied goodness: "Why callest thou me good?" 
he asked. He denied evil: "Which of you con- 
vinceth me [convicts me] of sin?" he asked. 

In every thought, word, and deed he denied 
himself when looking from the standpoint of 
the mortal. "I do nothing of myself," he says; 
"I speak not of myself; but the Father that 
dwelleth in me, he doeth the works." 

True self-denial brings the clean, free, empty 
sense of being that is preparatory to being filled 
with the Holy Spirit. 

Whatever is receptive or whatever is to take in must 
be naked and empty. It is the vacuum that causes the 


water to flow. A cup being perfectly empty, even of 
air, would forget itself and be drawn into heaven. 
Therefore when the spirit is free, in right loneliness, it 
forces God. Eckart. 

It is that emptiness that causes, through its 
irresistible drawing power, the substance of God 
to pour forth into the divine manifestation called 
His beloved Son. This emptiness is realized 
through complete self-denial and willingness to 
ascribe all your goodness to your God, the true 
Self, and claiming nothing as a being separate 
from God. 

The soul that is completely empty of all that 
is not of God is called the Virgin Mary. Hear 
her sing: "My soul doth magnify the Lord, and 
my spirit hath rejoiced in God, my Savior. For 
he hath exalted them of low degree. He hath 
regarded the low estate of his handmaiden: for, 
behold, from henceforth all generations shall call 
me blessed." 

I declare by good truth and truth everlasting, that in 



every man who hath utterly abandoned self, God must 
communicate Himself, according to all His power, so 
completely that He retains nothing in His life, in His 
essence, in His nature, and in His Godhead; He must 
communicate all to the bringing forth of fruit. Eckart. 

4. Blessed are they that mourn: for they^ shall 
be comforted. 

Now are the mourners blessed, not because of 
their mourning, but because of the comfort that 
the Truth is bringing to them. Here is a para- 
phrase of this beatitude which may be explana- 
tory of it: Blessed are the sick, for they shall be 
healed. They are blessed, not because they have 
been sick, but because health is coming to them. 

Truth reveals to the mourners that their loved 
ones are not lost, but are safe in the omnipres- 
ence of the Good, who lets not even a sparrow 
fall to the ground without receiving its little life 
into His own. They that mourn for their sins 
see themselves freed from the bondage through 
the Truth that sin has no power in itself, and is 
a delusion that can no longer deceive them. 


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5. Blessed are the meek: for they shall inherit 
the earth. 

Meekness is freedom from pride, ambition, 
and covetousness. It is that spirit in man that 
cares nothing for honors, riches, glory, or power, 
and thus receives them all. It knows no jeal- 
ousy or envy, seeks obscurity and oblivion, and 
does not shun annihilation. 

Moses was once requested by Joshua to stop 
some young men among the Israelites from 
prophesying, but he replied to him: "Enviest 
thou for my sake? would God that all the Lord's 
people were prophets, and that the Lord would 
put his spirit upon them." 

"Moses was very meek, above all the men 
which were upon the face of the earth," there- 
fore he inherited the earth. By his word were 
millions of people clothed, fed, and sheltered 
for years in a barren desert. 

Meekness claims nothing for its own apart 
from its fellow beings, therefore meekness never 
steals even in thought. 


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When abstinence from theft, in mind and act, is com- 
plete in the yogee, he has the power to obtain all mate- 
rial wealth. P at an j all. 

Meekness is the divine cure for poverty. 

6. Blessed are they which do hunger and thirst 
after righteousness: for they shall be filled. 

All hunger and thirst is, in reality, after 
righteousness. He that thinks it is material 
bread and wine he desires is under a delusion, 
and must be undeceived by hearing the truth 
about himself. Eating meat and drinking wine 
bring temporal satisfaction only, to be followed 
by hunger again. But to realize that the word 
of Truth satisfies all appetites is the complete 
healing of all forms of drunkenness and lust. 

In Christ appetites are not destroyed nor de- 
sires killed, but all are redeemed by getting sat- 
isfaction in God, instead of in material things. 

7. Blessed are the merciful: for they shall 
obtain mercy. 

Whoever will never give another pain either 
by thought, word, or deed, is exempt from pain 


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forever. He who will not punish another, 
. whether he merits it or not, is freed from all 

8. Blessed are the pure in heart: for they shall 
see God. 

The pure in heart are they who see the Divine 
only in all. The Pure One in us is the one who, 
from the beginning, always beholds the face of 
God. It is our first and real nature, knowing 
neither good nor evil, but only God. It is our 
childlikeness. The purely childlike never see 
impurity, for to the pure all things are pure. 
He who sees God in everyone and in everything 
is pure in heart. 

9. Blessed are the peacemakers: for they shall 
be called the children of God. 

Peace is God. Peacemakers are the mani- 
festors of God. The manifestor of God is his 
child, the Son. 

10. Blessed are they which are persecuted for 
righteousness 9 sake: for their 's is the kingdom 
of heaven. 



11. Blessed are ye, when men shall revile you, 
and persecute you, and shall say all manner of 
evil against you falsely, for my sake. 

12. Rejoice, and be exceeding glad: for great 
is your reward in heaven: for so persecuted they- 
the prophets which were before you. 

Learn this of the Truth, O man: that under 
all circumstances you are blessed; not only when 
they are harmonious and your lot plainly happy, 
but also in the midst of evils. Your rejoicing 
is not in the persecutions or because of the tor- 
ment, but because you know how to rise above 
them all, and take all the sting out of insult and 
accusation. True Christianity never sorrows, 
nor is sad, for it sees all affliction and persecu- 
tion to be nothing, and powerless to harm those 
that will not acknowledge their power because 
of allegiance to the true power Good, the one 
God. Such attitudes of mind toward evil. carry 
one through all things triumphant and without 

Prove that you can keep your joy in the midst 



of sorrow and hold your peace in the midst of 
torment, and you know from thenceforth that 
no man can take your joy from you. You have 
the fountain in yourself. 


13. Ye are the salt of the earth: but if the salt 
have lost his savor, wherewith shall it be salted? 
it is thenceforth good for nothing, but to be cast 
out, and to be trodden under foot of men. 

Salt preserves and purifies. It not only has 
a taste of its own, but it enhances the taste of 
everything else. As the minister of Truth, man 
purifies the earth of sin and disease, and pre- 
serves life, health, and holiness. All talent, 
genius, and every form of Good is uplifted and 
enhanced by salting it with Truth. 

The savor or taste of salt is its spirit. Those 
ministers who give the theory or doctrine of 
Jesus Christ without doing the works are salt 
without savor. They become as the salt that the 



Jews used to gather at the Lake Asphaltites, 
and put upon the floor of the temple to prevent 
slipping in wet weather. They are not useless, 
they keep the people's feet from slipping; but 
there is a higher office yet for them. 

14. Ye are the light of the world. 

I AM the light of the world. One light in all, 
even God. 

A city that is set on an hill cannot be hid. 

15. Neither do men light a candle, and put it 
under a bushel, but on a candlestick; and it giv- 
eth light unto all that are in the house. 

16. Let your light so shine before men, that 
they may see your good works, and glorify your 
Father which is in heaven. 

One who has the Truth cannot be concealed. 
Let no man hide the revelations of God given 
to him. A light is not to be put under a corn- 
measurer (a bushel), so the Truth is not to be 
hidden, but is to be given in appropriate and 
useful language (the candlestick) to the world, 
so as to light all those in the house, the state of 



mind ready to be benefited by it. Fear has too 
long kept many of the great truths from peo- 
ple's understanding. Now are all things being 


17. Think not that I am come to destroy the 
law, or the prophets: I am not come to destroy, 
but to fulfill. 

18. For verily I say unto you, Till heaven and 
earth pass, one jot or tittle shall in no wise pass 
from the law, till all be fulfilled. 

19. Whosoever therefore shall break one of 
these least commandments, and shall teach men 
so, he shall be called the least in the kingdom of 
heaven: but whosoever shall do and teach them, 
the same shall be called great in the kingdom 
of heaven. 

20. For I say unto you, That except your 
righteousness shall exceed the righteousness of 
the scribes and Pharisees, ye shall in no case enter 
into the kingdom of heaven. 



The Pharisees were the people of the church 
who were very strict in fulfilling the letter of 
the law, but who were not entering into the 
promises which had been given to. those who 
should keep the law. They had been promised 
immunity from all diseases, famines, and pov- 
erty. They were to be free from every bondage, 
and to be honored and enriched without limit. 
But they were filled with sickness, leprosy, and 
devils, and in bondage to a people that wor- 
shiped strange gods. Many of their number, 
realizing this, made the mistake of thinking 
more laws, and stricter, were required in order 
to get the favor of Jehovah, and they made 
harder laws and bound more burdens on them- 
selves, until they were in abject bondage in 
every way, and saw not how to get out of their 
condition; all this because they were ignorant 
of their own miraculous powers. 

The law had been given to Moses to lead men 
out of their sorrows and privations, and not to 
put them into bondage; and this is true of all 



the teaching of any great master of life. The 
laws of Jesus Christ are for the freeing of the 
race. But men's own false interpretations of 
his words have attached penalties and condemna- 
tions to them. 

"Do not think I will accuse you to the Father. 
I judge no man. The word that I have spoken 
shall judge him," through the meaning which 
he shall give it. 

The law is fulfilled and passes away when the 
spirit of it is understood and obeyed. The whole 
teaching of Jesus is how to think in the heart, 
how to fulfill the law in the mind and heart. If 
a man will never be angry in his heart or destroy 
with his mind he will not kill outwardly. If a 
man ceases to have lustful thoughts he will not 
commit adultery. This is true of every law; 
fulfill it in spirit and you will surely fulfill it 
in letter. But the letter of the law is not abol- 
ished until all both the spirit and the letter- 
is fulfilled. He who thus fulfills them is as the 
Christ, a law unto himself, and above the law. 


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The statement made in the nineteenth verse 
is one of the most mystical and wonderful of 
Jesus' declarations. Ponder it well in your 
heart. Who is he that is in the Kingdom of 
Heaven? It is the Son of Gdd, your divine Self. 
"No man hath ascended up to heaven, but he 
that came down from heaven, even the Son of 
man which is in heaven" (John iii:13). 

Who, then, is least in the Kingdom? The Son 
of God. 

And who is the greatest? The Son of God; 
"I am Alpha and Omega, the beginning and 
the end, the first and the last" (the latest, the 

Who, then, teaches men to break the com- 
mandments, and who to fulfill them? Even the 
same one, the Son of God. Jesus showed men 
how to break the law of the Sabbath in fulfill- 
ing it, and somewhere in his life he has taught 
how to break the bondage and limitation of 
every law by right fulfillment. 

How does Jesus testify that the Son of God 


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is the least in the Kingdom of Heaven? By his 
words: "Among them that are born of women 
there hath not risen a greater than John the 
Baptist: notwithstanding he that is least in the 
kingdom of heaven is greater than he" (Matt. 

Combining these statements of Jesus we have : 
Whosoever therefore shall break one of these 
least commandments, and shall teach men so, he 
shall be called greater than John the Baptist. 

The Scripture cannot be broken but by the 
master hand who knows how to fulfill in abol- 

The righteousness that exceeds the righteous- 
ness of the Pharisees is that goodness which is 
above external form, and independent of it. It 
is that understanding of right thinking which 
is the Way. It is knowing neither good nor evil, 
but God alone. 

When one thinks he cannot walk in the right- 
eousness of Jesus Christ, then let him fulfill the 
righteousness of Moses. 



When Tau [the Way] is lost, virtue comes after; 
when virtue is lost, benevolence comes ; when benevolence 
is lost, justice comes after; when justice is lost, pro- 
priety comes after. For propriety is the mere skeleton 
[the attenuation] of fidelity and faith, and the pre- 
cursor of confusion. Lao-tsze, with translator's com- 

This applies to every act of one's life. If you 
cannot do it in the perfect way, do it in the vir- 
tuous way; if not for virtue's sake, then for 
charity's sake; if not for charity, then for jus- 
tice; if not for justice, then for the sake of pro- 
priety. It is the least, but it is better than no 
good motive at all. 

The parable of the Worldly Steward, in 
Luke, sixteenth chapter, carries the same in- 

The highest justice or righteousness is after 
the manner of Jesus Christ, but there is a jus- 
tice or righteousness of the world. If you can- 
not attain the first, follow the last. 

The righteousness of the world brings tern- 

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poral happiness, but the righteousness of Jesus 
Christ is the entrance into the Kingdom of 
Heaven here and now. The righteousness of 
the world, or the Pharisees, as Jesus expressed 
it, is an outward keeping of the moral or ethical 
laws. But in order to enter into the Kingdom 
of Heaven one must know how to keep the law 
inwardly, which is a righteousness that exceeds 
the old way, and is as high above it as the heav- 
ens are above the earth. This inward fulfilling 
of the law is the subject of the remainder of 
Jesus' discourse upon the mount. 


21. Ye have heard that it was said by them 
of old time, Thou shalt not kill; and whosoever 
shall kill shall be in danger of the judgment: 

"Ye have heard." Jesus is speaking to men 
who have heard, and been trained under the 
Moral Law. Those who, in the world, have been 
educated, either by themselves or by others, to 


follow a code of ethics or any laws of morality 
are, spiritually speaking, Israelites, or Jews. 

The Christ doctrine is always preached first 
to Israel (Matt. x:5, 6; xv:24), those having 
some kind of an understanding of what is law- 
ful and right, and to a certain extent following 
it. "Salvation is of the Jews" (John iv:22) 
signifies that the steps that lead up to the Way 
consist in keeping the letter of the Moral Law. 
But to walk along the Way is to know how to 
fulfill the spirit of these same laws, and then to 
fulfill them. 

Jesus does not give any new laws, but takes 
those that the people already have, and shows 
the spiritual fulfillment of them. 

Many people would not kill with their hands, 
or by any external act break that law: "Thou 
shalt not kill," yet justify themselves in holding 
angry and revengeful thoughts toward others. 

22. But I say unto you, That whosoever is 
angry with his brother shall be in danger of the 
judgment: (Revised Version). 


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The old version has the phrase "without a 
cause," which is now considered an interpolation, 
and should be omitted. It destroyed completely 
the force of Jesus' injunction, for there never 
was an angry man but what thought he had 
cause for his anger at the time of his passion. 
The instruction of Jesus is that one who is 
angry is just as much liable to the judgment as 
one who kills outright. It is not sufficient to 
refrain from angry deeds or words; one must 
be perfectly free from angry thoughts. 

What is the judgment to which man is liable? 
Does Jesus refer to a day some time in the far- 
away future, or to some one great act of doom? 
Not at all; for he says, "Now is the judgment of 
this world: now shall the prince of this world 
be cast out" (John xii:31), thus declaring judg- 
ment to be already established in the world, and 
to be a matter of daily occurrence and not a 
future event. 

What is the judgment anger brings to man? 
Confusion and inharmony, both in his circum- 


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stances and in his body. Why cannot men see 
the close connection between the thoughts of the 
mind and the organs of the body? When strong 
passion fills the heart and mind, see how the cir- 
culation of the blood is changed; how it rushes 
to or recedes from the face; how it chills with 
fear or renders feverish; how it interferes with 
the digestion, blurs the eyes, deafens the ears, 
and so forth. This we see plainly when pas- 
sions are strong; but when they are of a weakly 
though persistent nature, their immediate effect 
is not so plain. But let the blood be inflamed 
day after day for many months, then men begin 
to see the congested and inflamed result to some 
organ in the body. Continued anger produces 
disease, and there is no healing of certain chronic 
ailments but by the cleansing of the heart of all 
angry thoughts and tendencies. 

Spiritual student, are you obliged continually 
to suppress anger? are you impatient? do you 
allow your temper to foam and ferment within? 
Perhaps you seldom speak an angry word, rarely 



act impatiently. If you have gained control of 
your tongue and your hands, it is well; you are 
fulfilling the letter of the law: now you must 
know how to fulfill the spirit. The inward irri- 
tation must be removed in order that you may 
be healed. 

This is the healing of anger: Remember that 
your heavenly Father is Love, and you, the child 
of Love, are made, spiritually, in the image and 
likeness of unchangeable Love; therefore angry 
thoughts have no real place in you, and do not 
belong to you at all. They are a false creation, 
and have no real life, force, or strength. When 
they begin to rise in your .heart, say to them 
quietly and 1 lovingly, "You are nothing, and 
have no place in me. I am the child of Love, 
and only Love thoughts can live in me." Watch 
and pray without ceasing, and deliverance is 

and whosoever shall say to his brother, Raca, 
shall be in danger of the council: but whosoever 
shall say, Thou fool, shall be in danger of hell 


The Christ instructs us to call no one a worth- 
less or common fellow (raca), or a fool. In the 
eyes of God, all are equally precious, wise, and 
divine. One who views his fellow being as a 
body of flesh, or a mortal creature, makes a mis- 
take, and is apt to fall into confusion and blind- 
ness because of his ignorance. He is liable (in 
danger of) to make a wall which will keep him 
from his divine inheritance if he thinks a man 
a fool. The Pharisees thought Jesus a fool, 
and, by disregarding his words, missed their 
opportunity. Call no one a crank or a fool be- 
cause you do not agree with him. The wise man 
listens quietly to all without prejudice or con- 
tempt, and is not hasty to accept or reject, seeing 
that there is some truth. back of every statement 
that can be made, and knowing that from those 
who are sincere and earnest in their search for 
Truth, the error will fall away for very lack of 

So also never deem anyone outside the pale 
of salvation. No one is worthless; nothing can 

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equal the value of the immortal soul, which is 
the true Self of all them that men have called 

The judgment, the council, and hell fire are 
three symbolical terms used to indicate three 
stages or states of mind, the result of holding 
false thoughts in the heart. The first word 
refers to a common court, consisting of twenty- 
three men, which the Jews had, and which pos- 
sessed the power of sentencing men to death 
either by beheading or strangling. The second 
is the Sanhedrin, consisting of seventy -two men, 
before which the highest crimes were tried, and 
which alone had the power to put to death by 
stoning, considered more terrible than the other 
death penalties. The third is gehenna, a valley 
without the walls of Jerusalem in which a fire 
was kept burning continually to consume the 
refuse of the city, the carcasses of beasts, and 
the unburied bodies of criminals who had been 
executed. All these words are used allegorically 
by Jesus and do not refer to places to which one 
is going after death, but to experiences which 



men are passing through all about us because 
of uncontrolled passions, and from which Truth, 
our savior, has come to deliver us. 

23. Therefore if thou bring thy gift to the 
altar,, and there rememberest that thy brother 
hath ought against thee; 

24. Leave there thy gift before the altar, and 
go thy way; first be reconciled to thy brother, 
and then come and offer thy gift. 

Since "the hour cometh, and now is, when the 
true worshipers shall worship the Father in 
spirit and in truth," and not in temples made of 
stone, therefore the altar here referred to must 
be spiritual and not material. That altar is the 
heart, the within, and the gifts we bring to our 
God are all our desires, thoughts, prayers, deeds, 
sacrifices, and joys. By offering them to the 
Great Good we identify ourselves with it, and 
draw down upon ourselves the harmony, joy, 
peace, life, and health which are the Kingdom 
of Heaven. Why is it that many have so often 
brought their gifts to God, and apparently have 



not been accepted? They have given away in 
charity hundreds of dollars, and yet suffer pov- 
erty; they have prayed many prayers, but see 
little return. It is because they have not studied 
the Master's instructions closely enough; for he 
has given a perfect guide into the right life, and 
somewhere among his sayings we shall be sure to 
find the key that will solve every puzzle that lies 
in human experience. 

Right in these two verses lies one of the solu- 
tions to the oft-repeated questions, "Why is not 
my prayer answered?" "Why are my treat- 
ments so ineffectual?" 

When you enter the silence to commune with 
your Good, and suddenly remember that some 
one is angry with you, or has something against 
you, first go and be reconciled with thy brother; 
then return, and all will be well. 

Here Jesus shows that it will not do to have 
any one angry at us. No matter how little cause 
he may have for his stand, our part must be done 
toward bringing forth the true reconciliation. 



"But suppose he will not be conciliated?" says 
one. There is no such thing as failure with the 
true Love. Be as fervent about that, then, as 
you have been in other things. Pray to God; 
all things are possible to them that believe. The 
inharmonious wall of your brother's anger or 
revenge must be pierced by your all-conquering 
love. One enemy reconciled becomes a mighty 
host to carry you into higher and greater realiza- 
tion of the divine Kingdom here. 

Reconciliation commences in the heart, and 
when one's love and desire go out to another 
for harmony and peace between you often the 
Spirit brings back the sweet assurance that it 
is done, even when that one is over seas and far 
away from personal communion, such is the 
power of right thinking. 

25. Agree with thine adversary quickly, whiles 
thou art in the way with him; lest at any time 
the adversary deliver thee to the judge, and the 
judge deliver thee to the officer, and thou be cast 
into prison. 


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26. Verily I say unto ihee, Thou shall by no 
means come out thence, till thou hast paid the 
uttermost farthing. 

The adversary (literally, opponent-at-law] is 
the accuser, sometimes called Satan, disease, 
pain, condemnation, affliction, death, and so 

This instruction of agreement is given us by 
Jesus Christ in order to escape from our adver- 
sary, and not become slave to or subject of the 
evil, as would result if we should oppose it. 
Here is taught one of the great tactics of the 
Spirit, the wisdom of the serpent combined with 
the harmlessness of the dove. Many an evil 
is escaped through ignoring it, or not caring 
about it. 

But wise is he whose non-resistance is 
grounded upon knowledge of what is real and 
what is false. He does not fight evil, seeing 
it would be as a man who fights shadows and 
wars with darkness. Wisdom teaches her chil- 
dren to scatter the darkness by bringing in the 



light, and to overcome eyil through not resist- 
ing it. 

Your adversary is not necessarily an enemy. 
Your accuser may be your best friend. He per- 
haps accuses you of selfishness, deception, im- 
purity, or some other false trait, and it may 
seem to you most unjust. But do not resent it. 
Ponder it in your heart, and you may discover 
some subtle error which has hitherto been too 
concealed to be visible to yourself. By your 
non-resistance you may be delivered from some 
secret foe. "A man's foes shall be they of his 
own household." 

Had this trait been left to increase it would 
finally have brought you under the Mosaic Law 
("the judge"), and you would be delivered up 
to the "officer" (experience), and be cast into 
bondage of mind and body, like to a prison 
house. There you would remain until you had 
paid the last farthing that is, until the cause 
of your bondage, certain false thinking, had 
been completely canceled and replaced by true 


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thoughts. It is always Christ (the Truth) that 
pays the last farthing, and frees one finally from 
the clutches of the law. "If the Son therefore 
shall make you free, ye shall be free indeed" 
(John viii:36). 


27. Ye have heard that it was said by them of 
old time, Thou shall not commit adultery: 

28. But I say unto you, That whosoever look- 
eth on a woman to lust after her hath committed 
adultery with her already in his heart. 

Not only must man be chaste in word and 
deed, but also in his most secret thoughts. 
Thinking is the source of action, and to cleanse 
a fountain one must begin at its source. 

Lust has no place in the spiritual mind. What- 
ever feeling is not high and holy is adulterous 
that is, idolatrous and must be cast out of 
the heart by the Truth. Freedom from adultery 
and impure thinking comes from loving God 
alone. When a man loves God, the Spirit, only, 



in a woman, then no carnal desire can enter his 
heart, even though she be his lawful wife. 

Jesus does not make any exception in this 
statement; there should be no lust in the heart 
of a man toward any woman not toward his 
wife even; for the truth is that there is but one 
marriage the union with God. The true bride 
of every man is the Holy Spirit, and Christ is 
the true bridegroom of every woman. 

"All men cannot receive this saying, save they 
to whom it is given" (Matt, xixrll). Those 
who follow close upon the Christ put away every 
sensual appetite, that its true spiritual corre- 
spondent may be made manifest in them. 

29. And if thy right eye offend ihee, pluck 
it out, and cast it from ihee: for it is profitable 
for ihee that one of thy members should perish, 
and not that thy whole body should be cast into 

30. And if thy right hand offend ihee, cut it 
off, and cast it from ihee: for it is profitable for 
ihee that one of thy members should perish,, and 



not that thy whole body should be cast into 

The word "right," used in the Scripture, sig- 
nifies our belief in what is good and right; arid 
the word "left," our belief in what is evil and 
mysterious. For example, God, reasoning with 
Jonah, says: "Should not I spare Nineveh, that 
great city, wherein are more than sixscore thou- 
sand people that cannot discern between their 
right hand and their left hand?" (Jonah iv:ll). 
They were like those children described in Deu- 
teronomy, first chapter, thirty-ninth verse, who 
could not discern between good and evil, yet be-, 
cause of their innocence entered into the prom- 
ised land. 

The "right eye" is the perception of what is 
good and right. If your sense of what is right- 
eous and lawful stands in the way of your spir- 
itual advancement ("offend you"), put it away 
from you. It may be a relationship which ac- 
cording to the law is right and just; but "who- 
soever he be of you that forsaketh not all that 
he hath, he cannot be my disciple" (Luke xiv: 



33 ) . The plucking out and casting away is a 
heart process. Right self-denial taken in season 
saves the wise man from being submerged in 
mental and physical gehenna, some vice or sick- 
ness, sorrow or mistake. 

The "right hand" is a deed or a power that 
one believes to be righteous and conducive, or 
necessary, to one's happiness. When Jesus told 
the young man who had great possessions that 
in order for him to advance further in the spir- 
itual life he must sell all that he had and give to 
the poor, it was the same advice as the cutting 
off the right hand. 

Whatever pleasure, lawful or otherwise, causes 
us to forget God and our spiritual nature is a 
stumbling-block, and the Truth must remove it. 
Better to cast away a temporal joy than to re- 
main without the consciousness of our eternal 

31. It hath been said. Whosoever shall put 
away his wife., let him give her a writing of 



, 32. But I say unto you, That whosoever shall 
put away his wife, saving for the cause of forni- 
cation, causeth her to commit adultery: and who- 
soever shall marry her that is divorced com- 
mitteth adultery. 

There is no divorce in the spiritual mind. 
True marriage is of the spirit and not of the 
flesh, and in the divine marriage, as in the divine 
life, there is no beginning and no end. Divorce 
is death; and going from one married state into 
another is like going from one plane of exist- 
ence (physical) into another (psychical), neither 
of them being the true state, as is shown by their 
having beginning and ending. They who look 
to divorce to free them from a false marriage 
are like one who looks for death to release him 
from life. It may bring temporary relief, but 
it leaves the problem unsolved. In the Christ 
knowledge, that to God only you are married, 
is freedom from the woes of a carnal marriage. 

Jesus gives no cause for divorce. It is Moses 
alone that justifies divorce. Men have said that 


Jesus allowed divorce when the cause was adul- 
tery, saying that in verse thirty-second he meant 
adultery by the word "fornication"; but that 
is not so. He carefully used his words, and 
porneia (fornication) is very different from 
moicheuo (to commit adultery). The first is 
the act of an unmarried person, the second of 
one who is married. In what sense, then, can 
this word, used of the unmarried, be applied 
to married individuals? In one sense only the 

One who consecrates his or her generative 
powers to God enters into the regenerative state, 
and thenceforth generates spiritually and no 
longer physically. Such a one, whether married 
(after the world) or unmarried, becomes a vir- 
gin or eunuch, one who is unmarried (Matt. 
xix:10-12). If such a one puts away his wife 
that he may refrain from fornication, he is ex- 
empt from causing his wife to commit adultery. 

Impure thinking is put away from the heart 
and mind by continually remembering that you 


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are not a fleshly being in your real nature, but 
spiritual, like unto your Father, God. The flesh 
is not yourself. You are spirit, not created by 
carnal or sensual laws, but created by pure and 
holy Love; and only chaste and pure thoughts 
can enter your mind or go forth from your 
heart. "Blessed are the pure in heart, for they 
shall see God." 


33. Again, ye have heard that it hath been 
said by them of old time, Thou shall not for- 
swear thyself, but shall perform unto the Lord 
thine oaths: 

34- But I say unto you, Swear not at all; 
neither by heaven; for it is God's throne: 

35. Nor by the earth; for it is his footstool: 
neither by Jerusalem; for it is the city of the 
great King. 

36. Neither shalt thou swear by thy head, be- 
cause thou canst not make one hair white or black. 



37. But let your communication be, Yea, yea; 
Nay, nay: for whatsoever is more than these 
cometh of evil. 

Whoever swears to anything, makes a vow, 
takes an oath, gives a promise, makes a resolu- 
tion, or in any way binds himself by his word 
places himself under the Mosaic Law, and is 
liable to incur penalty through breaking the law 
he has made for himself. 

Swearing, promising, and vowing arise from 
two common errors: first, belief in the future; 
second, distrust and lack of faith. There is only 
the eternal "now" in which we should live, and 
all that we affirm should be of the present. The 
Wise One says, "It is," and it is so; "It is not," 
and of a surety it is not: whatever is more than 
plain and direct affirmation or denial comes from 
belief in evil. 

He who trusts his fellow beings needs no 
promises or vows. He who trusts the divine 
Spirit within himself knows his word to be as 
good as gold, and that it needs no indorsement 



of oath, vow, or promise; and he is willing to 
let it go forth in all its simplicity, trusting the 
Truth in it to give it acceptability and substance. 

Heaven is the throne of God. Heaven is 
within you, therefore God is enthroned now in 
your heart, and always has been; for God, the 
unchangeable, does not come and go, but re- 
mains ever in the same state or place. "Lo, I 
am with thee alway;" "I will never leave thee 
nor forsake thee." The earth is his footstool. 
The "earth" is the great negative state in which 
is included all that is material, evil, and inimical 
to God. It is the state that is to be overcome, 
or come over, and to be put under foot. Man, 
following after God, must learn to have domin- 
ion over the earth, and to put all that is earthly 
under his feet. "Sit thou at my right hand [in 
the power of the good], until I make thine ene- 
mies thy footstool." 

"Thou canst not make one hair white or black" 
by using false words, which oaths are. Only 
true words have the real magical powers. He 


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who desires all his words to be magical, and to 
bring forth that which he wishes, must be care- 
ful always to speak words that are absolutely 
true, and which are based upon divine principles/ 
Let your communication be "Yea, yea," to 
all that is everlastingly good and holy, and 
"Nay, nay," to all that is riot of God evil, and 
of the carnal or fleshly nature. Ever honest, 
straightforward, fearless, and loving, the sim- 
pler and more direct the speech, the more God- 
like is your manifestation. 


38. Ye have heard that it hath been said, An 
eye for an eye, and a tooth for a tooth: 

39. But I say unto you, That ye resist not 

According to the justice of the world evil 
must be returned for evil in order that evil may 
be diminished. This is the highest teaching that 


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the world can give; and most of the law-givers 
have seen justice only in returning good for 
good and evil for evil. "Thine eye shall not 
pity," says Moses, "but life shall go for life, 
eye for eye, tooth for tooth, hand for hand, foot 
for foot" (Dent. xix:21). To-day these same 
old laws are still in force, and men who call 
themselves Christians think they are doing God 
service, and that it is for the good of the people 
to murder murderers, and if a man steal to steal 
from him his liberty, and in every way rec- 
ompense evil with evil; whereas their Master's 
teachings are very clear and plain: " That ye re- 
sist not evil." 

The old laws of compensation, evil for evil, 
were based upon the belief that evil is a great 
reality; in fact, to most people the greatest real- 
ity in the world: more so, even, than the exist- 
ence of God. When the premise, or root, of a 
law is false, then its enaction is false, and all its 
fruits worse than useless. "Therefore every tree 
which bringeth not forth good fruit is hewn 


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down, and cast into the fire." "For the tree is 
known by his fruits." The old Mosaic laws have 
never abolished evil, but every evil (punish- 
ment) which has been returned for evil contained 
within itself the seeds of more evils, and the last 
state of the average punished criminal is worse 
than the first. But these laws are the best man 
can follow until the corning of the Christ to him ; 
then he is a law unto himself, for he sees the 
inwardness of all law, and knows how to fulfill 
it in spirit and in truth. 

The Christ reveals to a man that God, the 
Good, is all there really is, and that evil is but 
negation, like darkness, having no real substance 
or place, and is not to be fought any more than 
phantoms or shadows are to be resisted. When 
a man understands that evil is delusion, and has 
no real power or presence, he will adopt the 
Christ method of simple non-resistance toward 
it, and turn upon it the light of pure goodness, 
and keep it there persistently until its darkness 
is converted into light. 


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The philosophy of non-resistance of evil con- 
sists in reasoning that evil is nothing and cannot 
be anything to anyone except he gives it sub- 
stance by his belief in it and consequent fighting 
of it. Every word or act that recognizes an evil 
serves to give it an extended existence, and the 
way to counteract it is either by ignoring it and 
being indifferent to it, or, best of all, to return 
an active, heart-felt good for it, and it will fly 
as shadows disappear before the sun. 
but whosoever shall smite thee on thy right cheek, 
turn to him the other also. 

The right side of the body represents our 
positive beliefs, what we believe to be right and 
good, and which we put forward into manifes- 
tation. The left side of the body represents our 
negative beliefs, the unknown or secret part of 
our nature, that which is hidden and under cover. 
The word "right" has thus come to mean good, 
and the word "left," that which is negative in 
character not always evil, but generally -con- 
sidered so. Thus a morganatic wife is called a 


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"left-handed wife," and an illegitimate son a 
"left-handed son," and so forth. 

With this understanding of the symbolism of 
right and left we can see why Jesus said "upon 
the right cheek" instead of upon the left. If 
any one attacks you in that wherein you know 
you are good and in the right, mentally turn 
the negative, or secret, side of your nature, and 
let it receive the blow. When one is smitten 
upon the left cheek, or accused of that which 
can plainly be seen (the cheek is in plain sight) 
to be an error or fault, then it is no effort to be 
non-resistant, but rather it is the policy or polite- 
ness of the world to offer the right cheek, which 
is to apologize and make good. But it is Christ- 
like t9 be silent under undeserved assault, and 
even to count it deserved, in that no flesh is jus- 
tified in the sight of the law .(Ps. cxliii:2; Ecc. 
vii : 20 ) . By turning the other cheek to him that 
smites you with the true spirit and a prayer in 
your heart for your assailant you will not receive 
a second blow, but, instead, take the sting out of 



the first blow, and convert an enemy into your 

40. And if any man will sue thee at the law,, 
and take away thy coat, let him have thy cloke 

"And him who is desiring thee to be judged 
and to take thy tunic, let him have thy mantle 
also." Rotherhants Translation. The coat, or 
tunic, is a small woolen shirt worn next the 
body; of small value, but necessary for warmth, 
cleanliness, and comfort. It signifies anything 
that is a necessity and comfort to a person. 
The cloak, or mantle, is an outer garment, 1 not so 
necessary in warm Palestine, but often orna- 
mental and of considerable pecuniary value. It 
signifies the beautiful and valuable among our 
possessions. So if any one wishes, by process of 
law, to take from you the very necessities of your 
earthly life, instead of resisting your prosecutor, 
rather add something richer and fairer. "For a 
man's life consisteth not in the abundance of the 
things which he possesseth" (Luke xii:15). 


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There is no "mine" and "thine" in the Spirit. 
All things belong to all, for God is the one pos- 
sessor, and we, as his Son, say, "All things that 
the Father hath are mine" (John xvi:15), and 
we are all one. The early Christians understood 
and practiced this teaching of Christ: "And the 
multitude of them that believed were of one heart 
and of one soul: neither said any of them that 
aught of the things which he possessed was his 
own; but they had all things common" (Acts 

41. And whosoever shall compel thee to go a 
mile, go with him twain. 

This refers to a custom of the Roman couriers, 
who had authority to impress into their service 
men, horses, and ships, or anything that came 
in their way and which might serve to accelerate 
their journey. Jesus reveals to us how to treat 
those who would climb up by our shoulders, or 
use us for their good, and who w T ould even im- 
pose upon, tyrannize, or domineer over us. Re- 
sent it not in your heart or outwardly. Even 


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when in your spiritual progress babes in the 
Way cling to you and demand your spiritual 
aid, and so seem to hinder your upward flight, 
do not avoid them or refuse them, but lend a 
hand, and instead of being detained you will be 
accelerated in your spiritual speed. Resist no 
imposition, but cancel it from your life by always 
giving it more than it demands. Recognize 
nothing as imposition, but only as opportunities 
to render divine service, and finally, by perfect 
non-resistance, all form of imposition shall be 
overcome and pass utterly out of your life. 

42. Give to him that asketh thee, 

"Give to every man that asketh of thee" 
(Luke vi:30) without discrimination or ques- 
tion as' to whether he be worthy or not. Does 
God consider whether we are worthy in giving 
us life? If worthiness were the gauge of our 
receiving, then no flesh could receive the divine 
benefits. But there is one in us that is worthy, 
and to that one, His Son, God gives everything. 
All our dealings should be with the Christ man 


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in our fellow beings. If we recognize only the 
divine in our neighbor, then we will give quickly 
and without question. We shall not consider as 
to how he will use the gift. "What is that to 
thee? follow thou me." We shall not be giving 
to the tramp-nature or the beggar-man or the 
drunkard, but to the divine in each of these* and 
the gift will carry something else besides mate- 
rial benefit a spiritual quality that will cause 
the recipient to hear the voice of his inner Self, 
and often be the opening of the door into the 
higher and holier life. Give as unto the Lord, 
for "7 was an hungered," says the Christ within, 
"and ye gave me meat: I was thirsty and ye 
gave me drink: . . . for inasmuch as ye have 
done it unto one of the least of these my breth- _ 
ren, ye have done it unto me." 

You give nobody anything but what belongs 
to him, and is his right ; and if we withhold from 
another what belongs to him, what better are we 
than a thief? 

Nothing is more thorough than Jesus' teach- 


ings concerning possessions. Instead of resist- 
ing theft, he says, "Of him that taketh away 
thy goods, ask them not again" (Luke vi:30) ; 
instead of asking for rightful division of inher- 
itance, he warns his followers (Luke xii:15) to 
"Take heed, and beware of covetousness." Place 
no valuation upon any material thing, and all 
thieving will pass out of your life. Care neither 
for riches nor poverty, and you will never be in 

and from him that would borrow of thee turn 
not thou away. 

Not only this, but "lend, hoping for nothing 
again" (Luke vi:35). Look for neither interest 
nor capital. Forgive your debtors absolutely; 
hold no one, not even in thought, as owing you 
anything. Cease to be men's creditor and you 
will cease to be their debtor. For as you for- 
give men their debts, so shall your indebtedness, 
both material and spiritual, be canceled. Forget 
that you ever gave to anybody. God, who bal- 
ances and adjusts all things, will remember, and 


"thy Father which seeth in secret, shall reward 
thee openly." 


43. Ye have heard that it hath been said, Thou 
shall love thy neighbor, and hate thine enemy. 
44- But I say unto you, Love your enemies, 
Both these laws have the same object the 
destruction of the enemies. The Christ way is 
to transmute enemies into friends by the alchemy 
of the holy love-fire. Divine love operating in 
the heart of a man causes him to seek the spir- 
itual Self in his enemy, and to think about that 
one, and to try and love the Holy One within 
his foe. Such love forces the better nature of 
his enemy into manifestation, and the victory is 
won. King Ptolemy was one day reproached 
for rewarding instead of destroying his enemies. 
"What!" said the noble-minded monarch, "do I 
not destroy my enemies when I make them my 



Jesus, in inculcating this doctrine, indorsed 
and accented an old teaching. Buddha says: 

A man who foolishly does me wrong, I will return to 
him the protection of my ungrudging love; the more 
evil comes from him, the more good shall go from me. 
Hatred does not cease by hatred at any time; hatred 
ceases by love: this is an old rule. 

Lao-tsze says: 

The good I would meet with goodness. The not- 
good I would meet with goodness also. The faithful 
I would meet with faith. The not-faithful I would meet 
with faith also. Virtue is faithful. Recompense injury 
with kindness. 

s A man's enemies are not always people. 
Whatever is of evil can be your enemy disease, 
sin, pain, poverty, and so forth. Even these we 
are not to hate, but seek God within them all, 
and love the God-side ; for everything has a true 
side that can be found by them that seek. "If 
I make my bed in hell, behold thou art there" 
(Ps. cxxxix:8). 
It will be seen that the Christ doctrine is even 



more than non-resistance. Beyond the nega- 
tive, still attitude toward evil it swings you into 
a most active, positive, supreme, supernatural 
attitude toward all evil, overcoming everything 
with the omnipresence and omnipotence of Good. 
bless them that curse you, 

This does not mean mere lip -blessing. Those 
w T ho understand the power of their words, real-' 
ize that to bless another with right affirmations 
is to bring great good to him! The ancients 
knew the value of their blessings, and when once 
their word had gone forth nothing could recall 
it, as when Esau bewailed his lost blessing and 
cried to his father, Isaac, "Hast thou but one 
blessing, my father? bless me, even me also, O 
my father" (Gen. xxvii:38). 

When blessings meet curses, the evil words 
can have no effect. Curses are evil speakings 
of any kind. 

Give a silent affirmation of Good for every 
evil word you hear, thus meeting every curse 
with a blessing. 


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do good to them that hate you, 
inwardly -as well as outwardly, in secret as well 
as openly. Kant says that "Love thy neighbor 
as thyself" does not contemplate doing our 
neighbor good in consequence of our inward 
affection for him, but it looks to our acquiring 
the affection for him by doing him good. 

To do good for goodness' sake is to fire the 
heart with love; for we cannot help loving those 
whom we willingly serve. 

and pray for them which despitefully use you, 
and persecute you; 

And when ye pray, believe that ye receive, 
and ye shall have. Meet every sneer and insult 
from people, all contemptuous and scornful 
treatment, all tormenting and hateful conduct 
toward you, with an earnest, silent appeal to 
their high and holy nature to manifest itself. 
Invoke their God-being to come forth with a 
persistency that will not take "no" for an an- 
swer, and verily you shall win the day; for the 
gates of hell cannot hold out against such faith. 



45. That ye may be the children of your 
Father which is in heaven: 

That you may be your Father's child, not only 
in Principle, but also in manifestation; not only 
in the realm of Reality, but also in the realm of 
appearances. You are indeed His child; prove 
your divine character by being like your Father. 
for he maketh his sun to rise on the evil and on 
the good, and sendeth rain on the just and on 
the unjust. 

"And ye shall be the children of the Highest: 
fop he is kind unto the unthankful and to the 
evil" (Luke vi:35). There is nothing but good- 
,ness in our God; no revenge there, no punish- 
ment. He returns good for evil ever and for- 
ever. Our Holy Father is absolutely good, and 
in him is no evil at all. He never sends disease 
or death, sorrow or sin, misfortune or poverty, 
or any evil thing. He resists not evil, but loves 
his enemies; blesses them that curse him, and 
does good to them that hate him. The world's 
righteousness has been "good for good" and 


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"evil for evil," but the righteousness of our God 
is Good for good and Good for evil ever and 
always Good. 

46. For if ye love them which love you, what 
reward have ye? do not even the publicans the 

47. And if ye salute your brethren only, what 
do ye more than others? do not even the publi- 
cans so? 

Except your goodness exceed the righteous- 
ness of the world, ye can in no wise enter into 
your divine inheritance. Anyone can give good 
for good. It is natural to be loving and kind 
to those who treat us well. It is human to bless 
those who bless us, and speak well of those who 
are our friends. All these things we will do 
naturally just in living in the old earth-life. 
But how do we advance in the Way by such 
walking in a circle? It is but the old treadmill 
practice of the world, that leaves a man and his 
race at the close of his earthly career just where 
it found him. 


It is easy to be an angel among angels, but 
God demands that you be a Christ among mor- 
tals; that you prove your divinity in the midst 
of humanity, your Godhood in the midst of 

48. Be ye therefore perfect, even as your 
Father which is in heaven is perfect. 

The perfection of God has always been per- 
fection. God did not become perfect, but always 
was, is now, and always will be perfect. There- 
fore to be as perfect as God, one must always 
have been perfect. This is true of the real Self. 
It was perfect in the beginning and is so now. 
It has never fallen, or sinned, or been imperfect 
in any measure. Return to your divine Self. 
BE YOUR SELF this is the gist of the Christ- 


The realm of causation is in secrecy. All the 
Father's causative work is done in secret, but its 
fruit, or manifestation, is open. This truth is 


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symbolized throughout nature, and even also in 
the arts of men. 

The seed works underground, sometimes a 
long time, before it puts forth its green leaf, 
and throughout its growth its laboratory is still 
most secret. The embryo babe is hid from sight. 
Both the land and the sea cover thousands of 
treasures diamonds, pearls, gold, coal, coral- 
still in process of formation, preparing for mani- 
festation which may be ages hence. 

In the arts of men they continually hide the 
mechanism that produces the fair showing the 
works of a watch, the dynamo that lights, the 
kitchen that produces the banquet; there is not 
a work of man's hands but has its secret region 
of causation. 

In order to be master of any work of art or 
nature one must go right into its secret place. 
So, herewith, Jesus would show us how to get 
into the secret place of the Most High, the realm 
of causation. Act as God acts, who does not 
care to what men ascribe His good deeds. Let 



your religious acts (verse one) be most secret; 
your charitable works (verse three), your pray- 
ing (verse six), your self-denial (verse eigh- 
teen) all must have their root in the secret 
Presence, that their fruit may be of the everlast- 
ing and heavenly nature. 

Chapter vi: verse 1. Take heed that ye do not 
your alms before men, to be seen of them: other- 
wise ye have no reward of your Father which is 
in heaven. 

The word "alms" should be "righteousness." 
It is a different Greek word from the one used 
in verses second, third, and fourth. It signifies 
devotional acts and observances. 

Make no parade of your religion. Do noth- 
ing, religious or secular, "to be seen of men." 
Draw as little attention as possible to your per- 
sonality. Do not advertise your demonstrations 
so as to make your personality conspicuous. 
Those who do this get an earthly reward, but 
miss the highest, which is the eternal power to 
demonstrate belonging to the true Self. 



"Reward with [not of] your Father which is 
in heaven" is reaping the same results in unison 
with God. "My Father worketh hitherto, and 
I work." 

Again, this instruction of the Master will keep 
us from doing things in order to be an example 
to somebody. It takes away all human self- 
consciousness, and our deeds are without affec- 
tation, just like the little child who simply does 
a thing because it is natural. There is one ex- 
ample for all, even God, and no human being 
is our example, or should set himself up to be 
one. God in Jesus is the one to follow; God in 
me, and God in you, and none other. This direc- 
tion to do nothing to be seen of men is another 
way (the negative) of presenting the idea em- 
bodied in verse sixteen, chapter five. Let your 
light so shine that men will glorify your Father 
which is in Heaven, and riot you personally. 
After performing a great cure or other good 
work, if you can succeed, like Jesus ( Luke xviii : 
43), in turning the gratitude of the beneficiary 


away from yourself to God the same will come 
to pass in you that was promised to Moses (Ex. 
vii:l) and the house of David (Zech. xii:8), and 
manifested in Jesus, the becoming as God to the 

2. Therefore when thou doest thine alms, do 
not sound a trumpet before thee, as the hypo- 
crites do in the synagogues and in the streets, 
that they may have glory of men. Verily I say 
unto you, They have their reward. 

The word "hypocrite" is from the Greek hupo-< 
krites, meaning a stage-actor or masked player. 
It was the custom in those days for performers 
to herald their coming (like the circus of to-day) 
with advertisement through trumpet and pag- 
eant, or parade of some kind. The word hupo- 
krite was not used in the evil sense then that it 
is now, but could be an epithet of praise or blame 
according to the individual judgment of the 
hearer. Call a man "a good actor" to-day and 
all will depend upon the connection of the words 
as to whether it is a compliment or a term of 



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Taken in its largest sense we see that all hu- 
man beings are actors (hypocrites). "All the 
world's a stage and all the men and women 
merely hupokrites" to paraphrase Shakespeare. 
The Latin persona, from which comes "person- 
ality," is identical in meaning with hupokrites. 
Thus we see that the word "hypocrite" could be 
applied to any personality, which is but a mask 
of the true Self. As sinful beings we appear 
to be what we are not ; for are we not in reality 
pure, holy beings, and yet seem to be weak, sickly 
mortals? Be not as the hypocrites, but appear 
as you are; act your true character, which is 

Sound no trumpet before you. "I receive not 
honor from men," says the Christ. It is human 
nature to love the praise of men, but it is divine 
to love the praise of God only. In all ways 
Jesus would have us lift up our human loves into 
the divine; for the human is temporal and un- 
satisfying, while the divine is eternal and all- 



3. But when thou doest alms, let not thy left 
hand know what thy right hand doeth: 

"Thine alms" are your forgiving, loving, 
charitable good deeds. Not only are we to be 
careful so that they shall not be seen by the 
world, but they are even to be secret to our 
own selves. Do not, even in your most secret 
thoughts, claim the slightest credit for them, or 
congratulate yourself, or give yourself one par- 
ticle of praise. The tendency of the mortal is 
to whisper to its left hand what its right hand 
has done, to condone its delinquencies (the left 
hand stands for our negative acts, deeds of omis- 
sion, evils, and so forth) by remembering its 
meritable deeds. As long as this is done there is 
not the realization of the commonest conduct of 
our spiritual Self. 

Good actions must be our natural habit. As 
we do not go about telling people we breathe, 
or taking credit to ourselves that we eat, so also 
we should realize that our goodness should be 
as spontaneous and as unassuming and as free 


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from self -consciousness as every function of the 
physical organs. 

Jesus advises us to look upon all our highest 
and noblest actions as just what we ought to do 
"So likewise ye, when ye shall have done all 
those things which are commanded you, say, We 
are unprofitable servants: we have done that 
which was our duty to do." We are "un- 
profitable" because nothing the mortal can do 
brings any gain to our master Self. Never do 
anything for reward, but all things regardless 
of fruit or consequence. More than this, Jesus 
teaches us to avoid earthly recompense as much 
as possible (Luke xiv: 12-14). 

4. That thine alms may be in secret: and thy 
Father which seeth in secret himself shall reward 
thee openly. 

Nothing is secret that shall not be made mani- 
fest. No spiritual treatment is ever lost, no good 
work is ever wasted. And the more secret it is, 
the more it is within, at the source of good, the 
greater and more complete is the manifestation. 



The Father does not reward secretly, but always 


5. And when thou prayest, thou shall not be 
as the hypocrites are: for they love to pray stand- 
ing in the synagogues and in the corners of the 
streets, that they may be seen of men. Verily I 
say unto you, They have their reward. 

The hypocrite (actor) is one who pays atten- 
tion to the external and neglects the internal; 
who follows the letter of a doctrine, but omits 
its spirit ; who is exacting as to the form of words 
(prayers, ordinances, laws, statements, and so 
forth), but who either forgets or ignores their 
power and substance, "Having the form of 
godliness, but denying the power thereof" (2 
Tim. iii:5). 

The hypocrite in us talks much, but does lit- 
tle; theorizes and has opinions, but bears none 
of the fruits of the Spirit; nor yet its leaves, 



which are for the healing of the nations^ body, 
mind, and soul. 

In true prayer there is no consciousness of the 
presence of men, but only of God; this is also 
true of spiritual treatment, which is declarative 

Prayer is communion with God, and is the 
means by which power is transmitted from the 
universal to the particular. All men are con- 
tinually praying to some one or some thing, but 
prayer to God is recognition of the power and 
the presence of the Almighty Good alone. It 
is not for the changing of God; it is only the 
mortal that changes. True prayer from the 
heart of the devotee is THE WORD which mani- 
fests all that ever is manifested. 

6. But thou, when thou prayest, enter into 
thy closet, and when thou hast shut thy door, 
pray to thy Father which is in secret; and thy 
Father which seeth in secret shall reward thee 

"Enter into thy closet," or inner chamber. 


That this direction is to be taken in its spiritual 
sense is shown by the actions of Jesus, who did 
not seek any literal closet when he prayed. 
The inner chamber is the interior consciousness. 
When you pray, turn within, or retire within 
yourself, and shut the door by keeping out all 
worldly, wandering, and idle thoughts. When 
learning to pray, this may require steady watch- 
ing. Brother Lawrence, who lived two hundred 
years ago, in telling how he learned to commune 
consciously with God, says: 

That useless thoughts spoil all; that the mischief 
began there; but that we ought to reject them as soon 
as we perceived their impertinence to the matter in hand, 
or our salvation; and return to our communion with 
God. That at the beginning he had. of ten passed his 
time appointed for prayer in rejecting wandering 
thoughts and falling back into them. Practice of the 
Presence of God. 

"Thy Father which is in secret." God is 
within you, for Heaven is within ( Luke xvii : 21 ) , 
and to address our Father which is in Heaven 


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we must know God to be in us, and not away 
off, as children have been so ignorantly taught 
to believe in the blue sky, or some other indefi- 
nite, unreachable place. Therefore let the mind 
seek the peaceful center of being by causing the 
thoughts steadily to dwell upon the presence and 
power of God's kingdom. 

7. But when ye pray use not vain repetitions, 
as the heathen do: for they think that they shall 
be heard for their much speaking. 

The heathen, those who do not know God, re- 
peat prayers without feeling them, using words 
that are but an empty form, and therefore are 
not heard, that is, responded to. 

Repetition is all right; Jesus himself repeated 
the same prayer three times on one occasion. 
But it is vain repetition that the disciple is 
warned against. 

Better to speak one sentence in which is faith 
and confidence, and warm, loving realization 
than many statements that carry no conviction 
of their truth to you, but still sound like empty 


words, though you know them, intellectually, to 
be true. "Hold fast the form of sound words" 
(2 Tim. i:13), and then fill the form with the 
substance of strong faith and warm love, and 
such a prayer is its own answer, for it is the 
very Word itself which brings to pass the thing 

8. Be not ye therefore like unto them: for 
your Father knoweth what things ye have need 
of, before ye ask him. 

Prayer is not for the purpose of informing 
God of your needs. Your Father knows just 
what spiritual realities you need to bring forth 
the desire of your heart. The object of prayer 
is to place ourselves and those we pray for in 
" a receptive state to receive the divine blessings 
that are ever being outpoured. 


9. After this manner therefore pray ye: Our 
Father which art in heaven, Hallowed be thy 


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10. Thy kingdom come. Thy will be done in 
earth, as it is in heaven. 

11. Give us this day our daily bread. 

12. And forgive us our debts, as we forgive 
our debtors. 

13. And lead us not into temptation, but de- 
liver us from evil: For thine is the kingdom, and 
the power, and the glory, for ever. Amen. 

"After this manner" we are to pray, not nec- 
essarily using the same words or expressing the 
same desires, but to observe the general form 
and substance of the communion. 

There are many points of resemblance in this 
prayer to David's found in 1 Chronicles, twenty- 
ninth chapter, tenth to nineteenth verses. But 
whereas David, in common with all the Old 
Testament prophets and lawgivers, calls upon 
God as Lord, it is Jesus who first addresses Him 
as "Father" not alone "my Father," but "your 
Father" and "our Father." 

What greater baptism of spirituality and of 
uplifting could there be than a realization of 



the import of those first two words, "Our 

The first step in right prayer is the raising of 
the thoughts to God by devoting the first part 
of the prayer to praises and blessings upon the 
character and power of the great Spirit. The 
mind, though cold and fearful at first, is often 
filled with faith and inspiration by simply re- 
membering the divine nature through praising 
it. All this is for man's benefit, to set his mind 
aright not that it in any way affects the loving 
Almighty Father. 

"Which art in heaven" within us. The Spirit 
of God dwells in you your very life, health, 
love, purity, and all-goodness. Within is the 
storehouse of all bounty and the fountain of life, 
and prayer opens the storehouse, and sets the 
fountain flowing in whatsoever direction you 

"Hallowed be thy name." Holy is thy Be- 
ing without blemish, pure and undefiled. 

The man who exalts and reveres the name of 


his deity, though he be a heathen, shall come 
finally to the true magical Name of God, which 
is no longer hidden from those whose will has 
become identified with the divine will. Those 
who use any deific name lightly or in vanity are 
like children who play with gunpowder. Strong 
feelings of any kind are fire, and they are as 
liable to touch the name as sparks to come to the 
gunpowder. To the spiritually wise and loving 
THE NAME is revealed because they have hal- 
lowed every name of deity. "Thou hast been 
faithful over a few things, I will make thee ruler 
over many things" (Matt. xxv:23). 

"Thy kingdom come." "All things whatso- 
ever ye shall ask in prayer, believing, ye shall 
receive" (Matt. xxi:22), therefore believe that 
God's kingdom is come, and it shall be unto you 
even as you believe. Changing the prayers from 
the form of petition and asking to the affirma- 
tive and declarative form of expression often 
brings realization to the mind. Thus, to pray, 
"Hallowed is thy name; thy kingdom is come; 



thy will is done; thou dost give us our daily 
bread; thou dost forgive; thou dost lead us," car- 
ries out Jesus' direction of praying as though we 
had already received our answers, and thereby 
brings them to pass. 

"Thy will be done in earth as it is in heaven." 
The earth is the outer man, Heaven is the inner 
man. The will of God done in Heaven produces 
peace and prosperity, health and freedom. When 
doubts come into the mind as to whether our 
prayer is according to God's will, let us remem- 
ber how His will is done in Heaven. 

Does the divine will done in Heaven bring 
forth sickness or sorrow, poverty or death? No. 
Then His will done in earth will not result in 
these. When Jesus prayed for the cup to pass 
away, his prayer was granted, for the Father 
never refused him anything. But it was the 
method of its passing away that he refers to 
when he says: "Not as I will but as Thou wilt," 
knowing that the Father's way would be the 
easiest and the quickest, and would bring the 



greatest good to all, whereas the human way 
would be the hardest and the least desirable in 
the end. "If this cup may not pass away from 
me, except I drink it, thy will be done." Not 
by resistance could the evil be overcome, but by 
the redeeming act of identifying himself with 
the cup. This was the Father's way. 

When in doubt as to how the divine will in 
granting your prayer is to be accomplished 
always use Jesus' words, trusting the Father's 
way to be the easiest, quickest, and grandest way 
of bringing to pass your desire, not only bring- 
ing you good, but also bringing the highest good 
to all. 

The simple utterance of "Thy will be done in 
earth as it is in heaven" continued faithfully 
from day to day will cleanse us from every un- 
heavenly thought, and bring forward that One 
in us who is the everlasting habitant of the divine 

"Give us this day our daily bread." One of 
the offices of prayer is to cause us to acknowledge 



the source of our Good. He who realizes that it 
is God that gives us even our literal bread and 
riches will never be in want, for he will not turn 
his mind to other gods, such as human intellect, 
material work, personalities, for his support, but 
will continually acknowledge the true Source, 
and thus make himself receptive to divine supply. 

The spiritual significance of "day" is season 
of illumination and manifestation; "bread" is 
Truth, or Word of God (Deut. viii:3). "Give 
us for this manifestation the Truth, or Word, 
belonging to it." 

"Forgive us our debts" can have as literal fruit 
as the preceding petition. Material debts are 
canceled by God, just as physical hunger is satis- 
fied and physical diseases are healed. 

Indebtedness of all kinds, physical or moral, 
is canceled in the same proportion and in the 
same manner as we cancel the debts that others 
owe us, for this is the outworking of the law and 
the prophets: that whatsoever ye do unto men, 
even so will your Father do unto you. , 



The invocation for forgiveness is the central 
point of the prayer, the apex of the prayer- 
pyramid, therefore Jesus dwells upon it after 
finishing (verses fourteen and fifteen, which 
see), and through explaining the reciprocal law 
of forgiveness he gives one of the secrets of 
prayer-answering, which is: "Give, and it shall 
be given unto you." 

"And lead us not into temptation, but de- 
liver us from evil." In leading us into spirit- 
ual heights, save us from the temptations that 
shadow them. God tempts no man, yet the out- 
pouring of the gifts of the Spirit may seem to 
bring new phases of life that will cause the dis- 
ciple to fear a falling away from the Spirit. 
Now this closing petition is a provision for that 
fear. The one who prays for a gift of God may 
suddenly have the thought: "Perhaps if God 
grants this I shall be led into sin, or some great 
evil may follow." If it is health he prays for he 
thinks: "If God makes me well, perhaps I may 
return to my old excesses ;" if it is prosperity, the 


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adversary may whisper: "You will forget God if 
you are prospered." To all these suggestions 
this is the reply: "Lead me, my Father, away 
from the evil of this, into thy safety," and we are 
then to remember to leave the issue with God, 
trusting him to grant our heart's desire, and at 
the same time deliver us from its snare. 

After being baptized with the Holy Spirit, 
there came to Jesus his first testing, through 
which he passed unscathed. The good men re- 
ceive may seem to bring them into evil experi- 
ences, just as light seems to bring shadows. Yet 
as shadows are no part of the light, so these 
temptations are no part of the spiritual life, and 
are to be dealt with as we deal with shadows 
pass safely through them by carrying the lamp 
of the Lord. "Thy word is a lamp unto my feet, 
and a light unto my path" (Ps. cxix:105). 

"For thine is the kingdom." The ruling, the 
dominion, the control is all thine not Satan's, 
or the devil's. "Thine is the power," Almighty 
Life; not disease or death, sin or sorrow. "Thine 



is the glory" and the honor; it is never to be given 
to mortal man, or to any personality. 

Jesus' prayer closes in the same way that 
David's begins (1 Chron. xxix:ll), the same 
Spirit being the alpha and omega of both. 


14- For if ye forgive men their trespasses, 
your heavenly Father will also forgive you: 

15. But if ye forgive not men their trespasses, 
neither will your Father forgive your trespasses. 

Being forgiven is a state of mind, and no one 
is forgiven unless he thinks he is. By exercising 
kindness and mercy toward another who has 
sinned we can realize how that same feeling may 
be extended toward us when sinful. And the 
more lenient we grow toward others, the more we 
come out from the bondage of condemning and 
being condemned, and consequently out of its 
effect or symbol, physical pain, disease, and 
death, until finally we stand where no thought of 



vengeance or punishment for an offender can 
enter our heart, even when the sin is against our 
beloved and those who are helpless and innocent. 
Then we enter into full freedom. He who for- 
gives all receives full forgiveness. 


16. Moreover when ye fast, be not as the 
hypocrites, of a sad countenance: for they disfig- 
ure their faces, that they may appear unto men 
to fast. Verily I say unto you, They have their 

17. But thou, when thou fastest, anoint thine 
head, and wash thy face; 

18. That thou appear not unto men to fast, 
but unto thy Father which is in secret: and thy 
Father, which seeth in secret, shall reward thee 

"Is it such a fast that I have chosen? a day for 
a man to afflict his soul? is it to bow down his 
head as a bulrush and to spread sack-cloth and 


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ashes under him? wilt thou call this a fast, and 
an acceptable day to the Lord?" asks Isaiah 
(lviii:5), and then he proceeds to show that true 
fasting is loosing the bands of wickedness, un- 
doing heavy burdens, breaking yokes, and so 
forth. The word of denial spoken in heart and 
mind, and carried out in speech and action, 
breaks every chain, and" loosens every bond, and 
unfastens every yoke that enslaves mankind. 
This is the fast the Good has chosen. 

There are conditions in human experience that 
require more such fasting than others. They are 
when poverty besets the disciple, and pain, and 
persecution ; when he comes face to face with loss 
and deprivation, failure ajid death. Then he 
must faithfully hold to the truth of the unreality 
of evil and the omnipotence of Good. Then be 
not of sad countenance, but "the Lord make his 
face shine upon thee, . . . the Lord lift up 
his countenance upon thee, and give thee peace" 
(Num. vi:25, 26). You live, move, and have 
your being in the Kingdom of Heaven, and there 


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are no gloomy faces there, or sorrowful mouths, 
or tearful eyes. 

Put away from you every sign of woe. The 
true Christian puts away all mourning clothes 
and other symbols of grief. He who realizes that 
there is no death, and that his beloved is im- 
mortal, would but contradict this truth and 
repudiate it by assuming apparel that testifies to 
the presence and power of death. Those who 
wear sad countenances and garments of woe are 
magnets to draw that kind of thoughts and con- 
ditions to themselves, and in that way they make 
it hard for themselves to break through the 
gloom and sorrow of the world when they most 
wish to do so. 

It is a mistake to think that in order to get 
sympathy and help it is necessary to make peo- 
ple realize how much pain we are in, or what 
hardships of poverty we are enduring, or how 
sick we are, or how persecuted. 

"Abstain from all appearance of evil," that 
thou appear not unto men to fast, but carry all 



these things to the secret place, and your Father 
will be your sure and lasting relief. 


19. Lay not up for yourselves treasures upon 
earth, where moth and rust doth corrupt, and 
where thieves break through and steal: 

Herein Jesus shows how to fulfill the spirit of 
the commandment, "Thou shalt not steal," and 
also, "Thou shalt not covet." 

Cease from giving any value to earthly things. 
The material world is without real substance in 
itself, and is altogether an imaginary existence. 
It is an error to place value upon it, and this error 
bears false fruit, like every other mistaken be- 
lief. "Beware of the illusions of matter," says 

God is spirit, and his kingdom spiritual. "My 
kingdom is not of this world, my treasures are 
not material," says the One who knows. Divine 
supply is introduced into the earth by man's 



adopting the economics of Heaven no saving 
up, no "laying by for a rainy day," no frugality, 
but following the law of divine abundance, "Give, 
and it shall be given unto you." 

The sage does not lay up treasures. The more he 
does for others the more he has of his own. The more 
he gives to others the more he is increased. Tao-teh- 

There are no "private property rights" in God's 
world. Jesus reveals that there is to be no claim- 
ing earthly property, even that which is counted 
by the world legal and legitimate. This is shown 
by his word to the young man who asked him to 
direct his brother to divide the inheritance with 
him. "Beware of covetousness," is the Master's 

Material supply is limited by man's belief in 
limitation, manifested as waste and parsimony. 
Whoever believes that substance can be wasted is 
the wasteful one of the earth, whether he throws 
away or hoards up. Lavish nature knows no 


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waste, yet produces bushels of fruit that are 
never eaten and thousands of flowers that are 
never seen. 

Giving value to material things is mental 
thieving taking from spirit and giving to mat- 
ter and people who do this are stolen /rom. He 
who cares nothing for earthly treasures is ex- 
empt from the ravages of the thief. 

Not prizing things hard to procure keeps the people 
from theft. 

If men would abandon their skill and forego their 
gains, thieves would have no more existence. Lao-Tsze. 

When abstinence from theft in mind and act is com- 
plete in the yogee, he has power to obtain all material 
wealth. Patanjali. 

Selfishness, covetousness, competition, are the 
moths in the garments of false living; acquisi- 
tiveness, avarice, fear of poverty, are the rust that 
stiffens the joints -of old age. The thieves are 
whatever may seem to steal away our peace, our 
health, our joy, or our life. 

20. But lay up for yourselves treasures in 



heaven, where neither moth nor rust doth cor- 
rupt, and where thieves do not break through nor 

Fill your hearts with right thoughts and de- 
sires, fill your lives with unselfish deeds and 
actions based upon the knowledge that all things 
belong to all, and that we give to others only what 
belongs to them, and receive from others what 
has been ours from the beginning. 

The charity of the world is an abomination in 
the sight of God (Luke xvi:14, 15). Love, the 
charity of God, knows not "mine and thine," but 
holds all things in common. 

21. For where your treasure is, there will your 
heart be also. 

We become like that which we think most 

What thou lovest, man, become thou must ; 
God, if thou lovest God ; dust, if thou lovest dust. 

Johannes Scheffler* 

If our love is centered upon some mortal, our 


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heart shows forth mortality. If we treasure up 
things belonging to the past, like relics, memen- 
toes, old letters, and so forth, we become like the 
past, and presently are, to sense, no more. The 
true Christian lets the dead past bury its dead. 
He remembers Lot's wife, and does not get into 
a rut. We will not show the effects of time if 
we cease to think about time, and live in the eter- 
nal Now. 


22. The light of the body is the eye: if there- 
fore thine eye be single, thy whole body shall be 
full of light. 

The lamp of the body is the eye, the illuminat- 
ing power of the soul is its perceptive, intuitive 
faculty. "If thine eye be single," if all your in- 
tuitions be focused upon God and his manif esta L 
tion, then your whole soul is filled with Truth. 
Our eye is single when we believe in God as the 
only power and presence. Our eye is double 


when we see two powers, good and evil, or have 
two loves, God and the world, or in any way be- 
lieve in the reality of two opposing beings or 

Concentration of all the faculties upon God 
drives every particle of darkness from us body, 
mind, and soul. According to the first and great 
commandment, we are not to have any thought 
in our mind but of God. Thou shalt love the 
Lord, thy God, with all thy mind. We are not 
to have any feeling, affection, or emotion but for 
God. Thou shalt love the Lord thy God with all 
thy heart; and our whole vitality ("all thy 
strength") and every aspiration ("all thy soul") 
is to be given to God, and God alone. This is 
the "one-pointed" mind spoken of in the Bha- 
gavad Gita that overcomes the world and cap- 
tures the heavenly Kingdom. 

23. But if thine eye be evil, thy whole body 
shall be full of darkness. If therefore the light 
that is in thee be darkness, how great is that 


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The better translation is, "How dark is the 

Of the true Man it is written, he "shutteth his 
eyes from seeing evil" (Is. xxxiii:15), and of 
God, "Thou art of purer eyes than to behold 
evil" (Hab. i:13). Therefore, following our 
great example, God, we must have the pure eye, 
the single eye, that beholds only Good, the ever- 
lasting God. 

If evil comes into the mind, then there is an 
adulterous mixture, followed by confusion and 
darkness in proportion as evil is entertained and 
believed in as reality. 

To believe that God is a God of wrath, or that 
He sends both and good, is to have a light 
that is darkness. There is no cheer in its ray, no 
healing in its beams, no life in its shining. There- 
fore to such a one darkness is very dark, evil 
most evil, sin very black, and all the shadows of 
man's life gloomy and fraught with ill-omen. 

24* No man can serve two masters: for either 
he will hate the one, and love the other; or else he 


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will hold to the one, and despise the other. Ye 
cannot serve God and mammon. 

The man who is the greatest success in any 
pursuit is the one who devotes his whole being to 
it, and makes all things bend to that end. We 
cannot serve God and worldly riches, and make 
a success of both. Nothing but whole-hearted 
service to God can win full God-powers and man- 

What we acknowledge to be our master, to 
that we are servants. No man should acknowl- 
edge two masters, for one is his master, even God. 
To own to the dominion of other powers beside 
God is idolatry. Abandon all material seeking 
forever, for matter is without substance and real-, 
ity ; it is vanity and nothingness, and he who pur- 
sues it follows illusion, and forsakes his own 


25. Therefore I say unto you, Take no 
thought for your life, what ye shall eat, or what 



ye shall drink; nor yet for your body, what ye 
shall put on. Is not the life more than meat, and 
the body than raiment? 

Anxiety and worriment about support and 
supply are acts of unfaith, and many a disease 
has its source in such thinking. 

All external food and raiment are symbols of 
the true substance upon which the soul is fed and 
with which it is clothed. Feed the soul with 
heavenly nourishment and the earthly food will 
follow just as surely as a shadow follows the 
thing that casts it. 

Clothe the mind with right thoughts and God- 
words, and the outward raiment will be forth- 
coming, most appropriate and efficient. Medi- 
tate upon the true life is irt not more than meat ? 
and the spiritual body is it not more than rai- 

Make no laws as to what you ought to eat, or 
to drink, or to wear. Nothing without a man can 
affect him, but the thoughts he has about these 
things, and all things, are what affect him 



(Mark vii:15-21). If a man believes his food 
will hurt him or make him less spiritual, it will be 
unto him according to his faith. If he takes care 
of his thoughts and desires, to keep them pure 
and spiritual, then he can follow Jesus' instruc- 
tions "to eat such things as are set before you" 

(Luke x:8), and can claim the divine promise, 
"If they drink any deadly thing, it shall not hurt 
them" (Mark xvi:18). 

26. JZehold the fowls of the air: for they sow 
not, neither do they reap, nor gather into barns; 
yet your heavenly Father feedeth them. Are ye 
not much better than they? 

27. Which of you by taking thought can add 
one cubit unto his stature? 

28. And why take ye thought for raiment? 
Consider the lilies of the field, how they grow; 
they toil not, neither do they spin: 

29. And yet I say unto you, That even Solo- 
mon in all his glory was not arrayed like one of 

30. Wherefore, if God so clothe the grass of 


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the field, which to-day is, and to-morrow is cast 
into the oven., shall he not much more clothe you., 
O ye of little faith? 

Live like the birds, the flowers, and the grass. 
Abandon yourself wholly to trusting in your 
God for all things. 

Which of you by taking anxious thought can 
add one particle to his stature, or change in the 
least degree the material world? Anxiety and 
material desire accomplish nothing. It is only 
as thought is spiritual and God-trustful that it 
has power over the material universe. 

"Labor not for the meat which perisheth," but 
work only for love's sake. Unselfishness and 
absolute God-trust are the cure for poverty. 
Christ frees man from the Adam curse of work 
by showing there is but one work to do, "my 
Father's business." Banish fear from the mind, 
and every man will gravitate to that work which 
will be most congenial to himself, and which will 
render most loving and able service to his neigh- 
bor. Man, like God, loves to work his joy is in 
carrying out his ideas. 



By realizing the spiritual correspondent of the 
earthly work which a man is engaged in, he 
knows how to work for the Lord, and that it is 
the Lord that works in him, and then no work 
can tire him, or make him feel material and sep- 
arate from his God. If he is a carpenter, he will 
remember that he is ever building the temple of 
God for all for whom he works ; if she is a house- 
keeper, she is ever cleansing and preparing a 
place for the Lord in the hearts of the people 
she is giving them the bread of Truth, and it is 
as easy to supply the symbol when one is giving 
the substance as it was for Jesus to feed the thou- 
sands with material food because he had first 
given them the real food of life. 

God both feeds the ravens and clothes the 
grass by being Himself, and by radiating His 
supply to whatever and to whomsoever will let 
Its presence come. 

31. Therefore take no thought, saying, What 
shall we eat? or, What shall we drink? or, Where- 
withal shall we be clothed? 


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32. (For after all these things do the Gentiles 
seek:) for your heavenly Father knoweth that ye 
have need of all these things. 

33. But seek ye first the kingdom of God, and 
his righteousness; and all these things shall be 
added unto you. 

The kingdom of God is here in all its beauty 
and power, just where the earthly kingdom seems 
to be. Seek Its presence alone. Seek to bring 
forth the beauty of your character and soul, and 
the external beauty will be added. "The king's 
daughter is all glorious within" and thus it fol- 
lows that "her clothing is of wrought gold" (Ps. 

It is useless work, vanity of vanities, to try to 
beautify the outside when one is not, first of all, 
looking after the within, the reality (Matt, xxiii: 

Harmony and spirituality in the family is the 
substance of the beautiful home, and makes its 
beauty lasting. 

Beauty of soul remodels the body, and confers 

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upon it youth and strength commensurate with 
the desire of its owner. 

As with beauty, so with knowledge, and all 
the arts and sciences. He who seeks to know God 
will have all earthly knowledge added. He who 
seeks the harmonies of spirit will unfold his true 
musical genius, and have added the earthly power 
to express music. 

In all things both great and small seek first the 
spiritual reality, and the symbol will be added 
without a single thought or effort upon the part 
of the recipient. 

34- Take therefore no thought for the mor- 
row: for the morrow shall take thought for the 
things of itself. Sufficient unto the day is the 
evil thereof. 

Give no thought to the future, because there is 
no future. Fears concerning coming days and 
speculations about the '"hereafter" are vain im- 
aginings. We never live except in the present. 
Consider all thoughts that dwell upon. the future 
(whether they are evil or good) as present un- 


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belief, to be redeemed by the Truth of what now 
is. Whatever is to be is now. Only the Good 
really is. 

Sufficient to meet every evil is the day (the 
light or understanding) for it. "As thy days 
[according to their character and needs], so shall 
thy strength [knowledge, faith, and power] be" 
(Deut. xxxiii:25). 


Chapter viii: verse 1. Judge not, that ye be 
not judged. 

2. For with what judgment ye judge, ye shall 
be judged: and with what measure ye mete, it 
shall be measured to you again. 

The word "judgment" (krisis) is not the 
same as the word "condemnation" (kata-krisis) , 
neither does "to judge" (krino) always mean "to 
damn" (kata-krino) . A judge may pronounce a 
thing good, and may give his word in favor of 
the one brought before him. This distinction 
between judgment and condemnation has not 

always been regarded by the translators of the 
Bible; often they have used "condemnation" and 
"damnation" where the true word is "judgment." 
See John v:29, Mark iii:29, 2 Thessalonians 
ii:12, where "damnation" should be "judgment"; 
and John v:24, also iii:17, 18, 19, where "con- 
demnation" should be "judgment." 

Not only are we not to condemn to pro- 
nounce evil against any one or any thing, and to 
mete out punishment but also we are not to sit 
in judgment, neither to declare for nor against. 
In other words, we are to cease eating of that 
forbidden tree which causes us to see double, the 
tree of the knowledge of good and evil. We are 
to know only that Good which has no opposite. 
We stop our ears from hearing of evil, and shut 
our eyes from seeing it (Is. xxxiii:15). We 
judge not after the sight of mortal eyes, neither 
reprove after the hearing of the ears (Is. xi:3). 
We judge not according to appearances, but 
judge righteous judgment, which is to see all 
things with those pure eyes that behold only God. 


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There is no judgment in the Kingdom of 
Heaven. The Father judgeth no man, but hath 
committed all judgment unto the Son, who says 
of himself, "I judge no man." "I came not to 
judge the world, but to save the world." 

Who then judges the world? "There is one 
that seeketh and judgeth;" men's interpretation 
of Jesus' words judge them (John xii:48), and 
men's own words about themselves and others 
(Matt. xii:37). The Christ accuses no man, but 
Moses (John v:45) is that austere judge who 
says, "Out of thine own mouth will I judge thee" 
(Luke xix:22). 

"Neither do I condemn thee" is ever the ver- 
dict of the Christ-man, and to him that wishes to 
judge he says, "Let him that is without sin first 
cast the stone," for that stone will not hurt nor 
destroy, but transform and redeem, as it is de- 
scribed in Daniel, second chapter, thirty-fifth and 
forty-fourth verses, as the stone that smote the 
image and became a great mountain that filled 
the whole earth. 


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3. And why beholdest thou the mote that is in 
thy brother's eye, but considerest not the beam 
that is in thine own eye? 

4. Or how wilt thou say to thy brother, Let me 
pull out the mote out of thine eye; and, behold, a 
beam is in thine own eye? 

5. Thou hypocrite, first cast out the beam out 
of thine own eye; and then shall thou see clearly 
to cast out the mote out of thy brother's eye. 

"Therefore thou art inexcusable, O man, who- 
soever thou art that judgest: for wherein thou 
judgest another, thou condemnest thyself; for 
thou that judgest doest the same things," says 
Paul (Rom. ii:l). 

Everything we do to our neighbor* we do to 
ourselves, for what we see in our neighbor is in 
ourselves, and one should look at his neighbor 
as he looks at his mirror; if he sees a spot upon 
the countenance in the mirror he knows he must 
wash his own face in order to remove the blemish 
in the mirror. 

Thus if we will remove the beam from our own 


eyes we will see clearly that there is no mote in 
our brother's, it having been dissolved simul- 
taneously with our own cleansing. For in lifting 
up ourselves, we have lifted up our brother ; in 
purifying our own mind and heart our clear 
sight "looks away" the error in our brother, as it 
is written: "A king that sitteth in the throne of 
judgment scattereth away all evil with his eyes" 
(Prov. xx:8). 

There is a saying ascribed to Jesus by one of 
the early Christians, said to be Matthias, the 
apostle. It is consistent with the rest of Christ's 
teachings, in which he shows the unity of man 
that we are all one: "If the neighbor of an elect 
man sin, the elect sinned himself." 

According to this, if the elect would realize his 
own sinlessness, let him see the reality of his 
neighbor to be the Sinless One. Then he, too, 
can say with Christ, "I, if I be lifted up, will 
draw all men unto me." 

To cancel our neighbor's sin is to lift up our- 
selves. All humanity rises together. Redemp- 



tion, like forgiveness, is reciprocal. The day 
comes, and is now here, when a man will be more 
concerned in bringing his neighbor to the realiza- 
tion of the Truth than in advancing himself. 
Just as the strong men upon a sinking ship see 
to the safety of the weak and helpless first, so 
the Christ-man seeks ever to save that which is 
lost, and does not say, "It is finished," until he 
has spoken the word of pardon for the greatest 
sinners of all " Father, forgive them, for they 
know not what they do." 

Never will I seek nor receive private individual sal- 
vation; never enter into final peace alone; but forever 
and everywhere will I live and strive for the universal 
redemption of every creature throughout the world. 
Kwhan Yin. 


6. Give not that which is holy unto the dogs, 
'neither cast ye your pearls before swine, lest they 
trample them under their feet, and turn again 
and rend you. 


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Every man is a world in himself, and contains 
within all that he sees in the world without. The 
description of man, the manifestation or expres- 
sion of God, is the entire content of the first chap- 
ter of Genesis. In man's true state, the herbs 
and the sea, the animals and the lights of the 
firmament, and all things from the least unto 
the greatest, are pronounced good, and very 

The animals of the Scripture represent natural 
traits of character, and according to the unfold- 
ment of a characteristic the animal is wild and 
undesirable, or tame and held in esteem. Anger, 
malice, greed, and the rest of men's unredeemed 
characteristics are symbolized by wild beasts, and 
as man overcomes these carnal propensities it is 
said that he treads upon the lion and adder, and 
is given power over serpents and scorpions. As 
he advances in the Christ-life, every poisonous 
plant and wild animal is redeemed in his world. 
Of him it is written that he shall take up ser- 
pents, when the wolf shall dwell with the lamb, 
the lion shall eat hay like the ox, the child shall 



play with the asp, and "They shall not hurt nor 
destroy in all my holy mountain; for the earth 
shall be full of the knowledge of the Lord, as the 
waters cover the sea" (Is. xi:6~9). 

Man can appear to be what he wills God or 
devil, angel or beast. This is his marvelous 
power and privilege. Therefore whatever state 
of mind he identifies himself with, that he will 
represent. If he comes seeking the Truth in a 
docile, non-resistant state of mind, he will be one 
of those babes to whom the mysteries of the king- 
dom are revealed ( Luke x : 21 ) . But if he comes 
the same man even the next hour filled with 
malice and covetousness, he may hear words that 
are darkness to him, and not light: "Ye serpents, 
ye generation of vipers, how can ye escape the 
damnation of hell?" (Matt. xxiii:33). 

Use divine judgment in dispensing Truth. 
"Be ye therefore wise as serpents, and harmless 
as doves," and "render therefore unto Caesar the 
things which are Caesar's; and unto God the 
things that are God's." 



When one who is approached with the Truth 
receives it in a sneering way, waiting only to 
tear it to pieces ; or laughs contemptuously at it, 
giving low and impure replies; or is sullen, sar- 
castic, or in any way cynical (cynic, from the 
Greek, meaning dog) : such a one is called a dog. 
He has no use for the deeper mysteries called the 
holiest, and they should not be forced upon him. 
When the dog within him becomes subservient to 
the Master, and a guardian and protection, like 
the faithful shepherd dog, to the precious things 
of God, then will he be ready to receive, and be 

The swinish nature in us is that which comes 
to Truth only for its material comforts and en- 
joyments. If we try to satisfy this nature with 
absolute statements and spiritual revelations it 
will feel itself being fed with stones when it is 
crying out for bread. The Christ has corn for 
even the swine, and feeds this nature in its due 
season, not despising it. But he is not an un- 
faithful steward (Luke xvi), wasting his Lord's 



goods, by administering Truth in forms inappro- 
priate and unwelcome. 

Great discretion and discernment is given the 
faithful one that he may give corn to them that 
are asking for corn, and pearls to them that ask 
for pearls. Nevertheless, he, too, like Jesus, may 
see that though a man has come seeking only 
loaves and fishes, yet he is ready for the pearl of 
great price. Then fearlessly he gives it, though 
offenses come, and men rend him even to cruci- 
fixion (John vi :26-66). 

Of such it is written: "Behold, I lay in Sion a 
stumblingstone and rock of offense: and who- 
soever belie veth on him shall not be ashamed" 
(Rom. ix:33) ; he "is set for the fall and rising 
again of many in Israel; and for a sign which 
shall be spoken against" (Luke ii:34) ; "and 
blessed is he whosoever shall not be offended in 
me" (Matt. xi:6). 


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7. Ask, and it shall be given you; seek, and 
ye shall find; knock, and it shall be opened 
unto you. 

8. For every one that asketh receiveth; and he 
that seeketh findeth; and to him that knocketh it 
shall be opened. 

One of the most marked teachings of Jesus 
Christ is that the spiritual student must be di- 
vinely persistent in his demands upon the Spirit 
for his spiritual rights, the virtues and the gifts 
of the true Self. 

The Master of Life here impresses upon the 
mind the omnipotence of persistency. "Men 
ought always to pray, and not to faint" (Luke 

Jacob, when wrestling with God, would not 
take "no" for an answer. "I will not let thee go 
except thou bless me," he prayed, and then he 
was blessed, and a new name (character and 
power) was given him "Israel," signifying a 
man who could prevail with God. 

Jesus teaches that when, even as the friend of 
God, you could not get your desire, yet you 
could accomplish it by determined importunity: 
"I say unto you, Though he will not rise and give 
him, because he is his friend, yet because of his 
importunity he will rise and give him as many as 
he needeth" (Lukexi:8). 

Answers to prayer go not by favor, but by the 
law that equalizes the supply to the demand. 

Again, Jesus shows that though no human idea 
of justice or right or reward can prevail with 
God, yet persistency will gain the day: "Because 
this widow importunes me, I will do her justice, 
lest at last her coming should weary me" (Luke 
xviii:5, Wilson's Translation). 

There is a pressure born of superhuman trust 
and love, and sublime belief in the right of one's 
desire, that, when brought to bear upon the 
Fountain of Life, makes it yield up its treasure. 

There is a persistency that is the indomitable 
God Himself, and God cannot resist Himself. 

In the life of Jesus this attitude of mind is 


Sermon on 

portrayed in the Greek woman (Mark vii:25- 
30) who so believed in the goodness and power of 
God that nothing could stop her prayers. The 
disciples could not hush her, and even Jesus 
could not argue her off from her faith. The 
great Spirit within her gave her words that an- 
swered his, and won the day. She would have 
reasoned with God Himself, and, like Jacob, she 
would have won. 

The Spirit that knows no failure nor dis- 
couragement is the Spirit of God. "He shall 
not fail rior be discouraged, until he have set 
judgment in the earth" (Is. xlii:4). "To him 
that overcometh will I grant to sit with me in 
my throne" (Rev. iii:21). 

All the Masters of Truth have taught the 
power of persistency. 

Gautama's priests, the Bikshus, asked, "By what 
power of resolution and fixed determination the World- 
Honored had obtained perfection?" Buddha replied, 
"I remember in years gone by that I was a merchant 
prince who went to sea in order to gather precious gems, 



and whilst so engaged I obtained one manigem of ines- 
timable value, but I let it fall into the sea, and lost it. 
Then taking a ladle I began with fixed determination 
to bale out the water of the ocean to recover my gem. 
The sea-god said, 'How can this foolish man empty the 
wide and boundless ocean?' I replied, 'My resolution 
shall never flag ; I will bale out the ocean and get my 
precious gem; you watch me, and do not grieve and 
fret at the long delay.' The sea-god, hearing these 
words, was filled with anxiety for the safety of his 
realm, and gave me back my gem." 

"To the persevering mortal," says Zoroaster, 
"the blessed Immortals are swift." 


One of the commonest causes of men's weak- 
ening in their pursuit after their Good is the in- 
sinuating, treacherous doubt, "Perhaps it is not 
the will of God." .Knowing this, Jesus proceeds 
to reveal to mortals the character of the divine 
Father by comparing Him to an earthly father. 


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The minds of mortals cannot comprehend 
God ; it is the divine Mind in us that knows God. 
But mortals must .reason by analogy from what 
they do comprehend to what they do not, there- 
fore the Christ reveals to us that we may judge 
of the character of God by the qualities of a just 
and loving earthly being. 

9. Or what man is there of you,, whom if his 
son ask bread, will he give him a stone? 

10. Or if he ask a fish, will he give him a ser- 

11. If ye then, being evil, know how to give 
good gifts unto your children, how much more 
shall your Father which is in heaven give good 
things to them that ask him? 

Is God any less good than you? Then if you 
would not consign any being to everlasting tor- 
ment, do you think God will? If you, being a 
good and all-wise physician, would not give 
people sickness and deformity, do you think 
God will? 

Carry Jesus' reasoning to the greatest ex- 



treme of goodness, and realize that "of a verity 
the will of the just man is the will of God." 

The will of our Father is to give us every 
good thing we ask. "But how shall we know 
that our desire is a good thing?" asks the doubt- 
ful one. How do we know that bread and fish 
are good to eat, and not stones and serpents? 
Just as we have sense and judgment to know our 
bodily good, so we have perception and discern- 
ment to know our soul good. 

The heart that truly seeks God has good judg- 
ment, and knows that what is good for God is 
good for himself. "He shall have whatsoever he 

A wise criterion for us to have in asking 
"good things" of our Father is to ask for that 
only which we are willing that all humanity shall 
receive equally with us. For as we are willing to 
give to men, so do we realize our Father's willing- 
ness to give to us. 

As you would have God act toward you, so 
act toward all men. All thoughts, words, and 


c&ermon on 

deeds that we send forth to men return to us, 
coming directly from men, or indirectly as a 
decree or dispensation of our God. Therefore 
Jesus summarizes all things in the great Golden 


12. Therefore all things whatsoever ye would 
that men should do to you, do ye even so to them: 
for this is the law and the prophets. 

"For this is the law." As long as we are un- 
der the law (and whoever believes in sinning and 
being sinned against is under it) we must know 
it to be absolutely exact and sure. Its principle 
is the same one that lies back of every mechanical 
law of action and reaction, of balancing, of reflec- 
tion, of reciprocity. Jesus gave it in many other 
forms: "With what measure ye mete, it shall be 
measured to you/' "Give, and it shall be given 
unto you," "Forgive, and ye shall be forgiven," 
"Blessed are the merciful: for they shall obtain 



mercy," "Judge not, and you shall not be 
judged," "Condemn not, and you shall not be 
condemned," "For with what judgment ye 
judge, ye shall be judged," "They that take the 
sword shall perish with the* sword." 

Inexorable Law is cold, accurate, and un- 
changeable as the laws of mathematics. No beg- 
ging nor pleading can change its regular and 
legitimate course. Paul gives it in full terms in 
the words: "Whatsoever a man soweth, that shall 
he also reap." 

"And it is easier for heaven and earth to pass, 
than one tittle of the law to fail," says Jesus. 

Therefore, while under the law, it behooves us 
to sow only that seed which we are willing to 
reap, to think of others as we would have them 
think of us, to speak to all as we would be spoken 
to, to do to others only what we would have done 
to us. 

The Golden Rule was not announced by Jesus 
as a new law. Many have given it, because the 
Christ speaks the same truth in all men: 



Do not to others what you would not like others to 
do to you. Hillel, 50 B. c. 

Act toward others as you would desire them to act 
toward you. Isocrates, 338 B. c. 

Do not to your neighbor what you would take ill 
from him. Pittacus, 650 B. c. 

We should conduct, ourselves toward others as we 
would have them act toward us. Aristotle, 385 B. c. 

What you wish your neighbors to be to you, such be 
you to them. Sextus, 406 B. c. 

Avoid doing what you would blame others for doing. 
Tholes , 464 B. c. 

Do unto another what you would have him do unto 
you, and do not unto another what you would not have 
him do unto you. Thou needest this law alone. It is 
the foundation of all the rest. Confucius, 500 B. c. 

"This is the law and the prophets." But "ye 
are not under the law, but under grace" (Rom. 
vi:14), and though the laws be as inevitable and 
irrevocable as the famous laws of the Medes and 
Persians, yet He who can make "the heavens 
and the earth to pass" can also cause these laws 
to fail. He is the Son of God. 



He who identifies himself with the Son 
of God is free from the law, and is therefore 
neither rewarded nor condemned, but comes into 
the grace of Truth, which is freedom from the 
laws of good and evil. 

As Christ, Lord of Heaven and earth, can over- 
rule physical laws, so also, when he is dominant 
in our hearts, can he overrule the Mosaic laws 
and the laws of heredity, destiny, and karma, and 
we can enter into our inheritance, not because we 
deserve it or have earned it, but because we are 
the returned heir, the Son of the Most High God. 

He who knows God is free from the law of destiny, 
and is not subject to the evil one. Hermes Trismegistus. 


13. Enter ye in at the strait gate: for wide is 
the gate, and broad is the way, that leadeth to 
destruction, and many there be which go in 

14- Because strait is the gate, and narrow is 


Sermon on 

the way, which leadeth unto life, and few there 
be that find it. 

"The shortest distance between two points is 
measured upon the straight line that joins them." 
Between God and the devotee lies the one road 
that joins them. It turns neither to the right nor 
to the left (Deut. v: 32; Josh. i:7; Prov. iv:26, 
27) , that is, neither to the good of the world, nor 
to the evil. It knows neither good nor evil, but 
God alone, and it is the only road by which the 
traveler may come to the Gate which opens into 
everlasting happiness. 

The name of this road is Regeneration, the 
orderly unfoldment, progress, and development 
of the spiritual nature. Every step of the way is 
identification with God a continuously advanc- 
ing consciousness and realization that ALL is 
GOD. These steps are taken by daily, hourly, 
practice of the presence of God, walking often 
by faith and not by sight, and keeping the spirit- 
ual senses ever on the alert to perceive and recog- 
nize the Gate. 

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Although the Way seems a succession of 
stages and degrees, yet the devotee must faith- 
fully deny the need, desirability, or reality of 
growth, development, and all process of becom- 
ing, for the Gate is reached by ceasing to believe 
in progression. There is no becoming with God, 
not even as the Son does God become. To ap- 
pearance he was born and grew to manhood, yet 
even then he knew I AM that I AM, and "Be- 
fore Abraham was, I AM." Being is the true 
state of the Self, therefore I AM is the Gate, 
and not I was, or I shall be. I AM the way 
(John xiv:6), and I AM the door (John x:9), 
and I AM the one who goes through the door. 
"He that entereth in by the door is the shepherd 
of the sheep" (John x:2). "I AM the good 
shepherd" (John x :11 ) . 

No one can enter into the Heaven state of 
mind and abide there at will, but he who knows, 
as Jesus did, I AM the Son of God. Yes, knows 
it, not by the intellect, nor by hearsay, but even 
as God knows I AM God. 



You, in your true Self, the Christ of you, are 
the Way, and the Door, and the One walking 
the Way and entering the Door. The Truth 
shows us that we are all that one Son, the only 
begotten Son of God. There are not many sons 
of God. It appears so, but it is a delusion, the 
same kind as believing in "gods many, and lords 

In the false belief that we are "many," sepa- 
rate from each other and apart from God, we are 
walking the road that leads to destruction, that 
is, death. But this sense of separation is de- 
stroyed as we walk the Way of the Christ, and 
we have but one consciousness as we pass through 
the Gate : my neighbor and I are one, Christ and 
I are one, the Father and I are one, for God is 
all in all. "In that day there shall be one Lord, 
and his name one" (Zech. xiv:9). 

"By Me if any man enter in, he shall be 
saved, and go in and out and find pasture" 
(John x:9). Whoever enters into the realiza- 
tion of Heaven through the knowledge, "I am 



the Son of God," can walk in perpetual joy and 
power to do all the works of God when and 
where he wills. 

Many of us are entering from time to time into 
ecstasies and temporal realizations of Heaven, 
but are not going in at the Door. Climbing up 
some other way, we do not stay in the fold, but 
soon find ourselves thrust out like intruders, and 
we know not how we got in or how we fell out. 
So also many have performed great healing 
works, but they cannot tell how they did them, 
nor can they do them again, for they entered not 
in at the strait gate, absolute knowledge of the 
Principle of their being, and how to work by it. 

"Wide is the gate, and broad is the way, that 
leadeth to destruction." Every thought that con- 
demns is destructive. Sins destroy. 'Belief in 
sickness and death lead to destruction. Schisms 
lie in this way, and all the sects that are founded 
upon quarrels and Pharisaical separatism are in 
this false way, whose end is the grave. All truth 
is one, therefore whatever disunites and separates 



has in it the elements * of error, and lies in the 
broad way that leads from one sense of destroy- 
ing to another a continuous dead march. 

The ways of death are hard (Prov. xiii:15), 
and whoever is walking in them will never reach 
Heaven until he leaves them. All roads do not 
lead to Heaven. Men say "All roads lead to 
Rome," but that is a fallacy. No race-track will 
take you there. Also he who rides the circle of 
sin and sickness, death and birth, may keep on 
indefinitely, but he will never reach Heaven by 
that road. 

"The Way to Heaven is Heaven," and we may 
know the road by its peace and its pleasantness 
(Prov. iii:17). No temptation to be sorrowful, 
to commit sin, or to believe in the reality of any 
evil should draw us off from it. 

If you are moved from the calm, holy, heal- 

* The carnal mind and the spiritual mind are seen to act 
in this way : the carnal always detects differences while the 
spiritual notes similarities. Max Muller. 



ing, loving center of your being, you may know 
you are upon a side track. 

Quickly step back into Heaven. 

How far from here to heaven? 

Not very far, my friend. 
A single hearty step will all 

Thy journey end. Scheffler. 


15. Beware of false prophets, which come to 
you in sheep's clothing, but inwardly they are 
ravening wolves. 

"Beware" (literally, "hold towards yourself") 
is translated in other texts, "Take heed to your- 
selves" (Matt. vi:l; Luke xvii:3, xxi:34, and so 
forth), and signifies a fearless, careful watch- 

A prophet, in the Hebrew understanding of 
the word, means not only one who foretells, but 
one who exhorts, and publicly expounds and 


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Of all the kinds of false preachers, Jesus draws 
attention to only one as needing especial watch- 
fulness, the kind that speaks fair words, but 
whose inward thoughts are not one with the 
utterances of his lips. They come with the cloth- 
ing, the outward form of the Lamb, symbol of 
meekness, docility, harmlessness, purity, and non- 
resistance; but covetousness, pride, lust, ambi- 
tion, and cruelty are the untamed animals within, 
the ravening wolves which you, as the good shep- 
herd, should quickly discern if you would keep 
your flock, spiritual thoughts, intact. 

The words, "Take heed to yourselves," show 
that the act concerns one's self principally. Look 
out for the false prophets, evil thoughts, and 
worldly beliefs in yourself. Be able to deal with 
your own thoughts and suggestions, and you will 
know how to look upon those of others. 

By not allowing personal sense, or desire, to 
have one's own will and way, or fear, or policy, 
or greed of fame and gain, or any other false 
motive to prompt us to use the arguments of 



Truth, we become wakeful and discerning dis- 
ciples, and cannot be misled by the sophistries 
and wrong deductions of others. 

He who never deceives cannot be deceived. 

He who seeks Truth with all his heart, just 
for Truth's sake, will receive only the Truth, no 
matter how false the lips that speak to him. 

The spirit of Truth within opens the spiritual 
senses to read the inmost thoughts of men, so 
that the spiritual student knows all men, and 
needs not that any should testify of man, for he 
knows what is in man (John ii:24, 25) . 

Nevertheless, to those who feel themselves still 
liable to be led astray by false teachers the Master 

16. Ye shall know them by their fruits. Do 
men gather grapes of thorns, or figs of thistles? 

17. Even so every good tree bringeth forth 
good fruit; but a corrupt tree bringeth forth evil 

18. A good tree cannot bring forth evil fruit, 
neither can a corrupt tree bring forth good fruit. 


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19. Every tree that bringeth not forth good 
fruit is hewn down, and cast into the fire. 

20. Wherefore by their fruits ye shall know 

The fruits of a maft's thinking and speaking 
are his actions. 

Comparing him to a tree, his thoughts are the 
roots, his words are the leaves, and his deeds are 
the fruit. One may not be able to tell the char- 
acter of two plants whose leaves are alike by ex- 
amining the leaves, as, for instance, the deadly 
nightshade and the tomato plant ; but he can turn 
to their fruits, and there he is at once able to dis- 
tinguish them. 

What are the actions we should expect from 
the true man? Paul tells us that the fruits of 
the spirit are love, peace, patience, gentleness, 
goodness, faith, meekness, temperance (Gal. v: 
22, 23). Then the actions should be loving, 
peaceful, patient, meek, temperate, and so forth. 

So when a fair doctrine is preached, then let us 
look to the lives of the preachers. 


How does the prophet act when opposed or 
interfered with? Is he then gentle and non- 
resistant, as the Christ doctrine he teaches? or do 
thorny-words and thistle-deeds follow? 

Is he alike to all, and at all times? or does he 
lead a double life, acting one way in public and 
the opposite in private? 

Does he exalt himself and depreciate others? 

Does he in any way advocate or embody in his 
life the works of the flesh enumerated so fully 
by the apostle (Gal. v:19-21), such as adultery, 
fornication, witchcraft, hatred, envyings, drunk- 
enness, and so forth? 

Again, there are other fruits that the Christ 
bids us to expect of the true preacher of the 
gospel. "These signs shall follow them that be- 
lieve \^ In my name shall they cast out devils ; they 
shall speak with new tongues ; they shall take up 
serpents; and if they drink any deadly thing, it 
shall not hurt them; they shall lay hands on the 
sick, and they shall recover" (Mark xvi:17, 18). 
Are these Christ-works following their doctrine? 



or do they say these are not expected of us, and 
belong to a past age? Have they the goal of the 
full round life of Jesus here on earth, or do they 
have simply "a form of godliness but denying 
the power therof"? Read 2 Timothy, third 
chapter, first to seventh verses. 

The sins or errors of omission of the works of 
Christ are the same deadly fruit as the sins of 
commission of the works of evil. They may not 
have the same active poison in them, but they are 
like apples of Sodom, dust and ashes in the 
mouth, a starvation diet that in the end produces 
the same result as sins of commission spiritual 

Whatever produces evil has its root in evil, 
and whatever produces good is good. Good does 
not come from evil, neither is evil undeveloped 
good. Whatever is truly good always has been 
good and always will be good, for Good is God, 
the unchangeable One. So also all evil had its 
origin in evil, and its end is evil, that is, pure 
nothingness and annihilation. 


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The good of every prophet is preserved, but 
the false must be consumed. Every tree 
(thought, word, and deed) that does not bear 
good fruit is continually being cut down and 
cast into the love-fire of God, and being returned 
to the void from whence it came. "The fire shall 
try every man's work of what sort it is. ... 
If any man's work shall be burned, he shall suffer 
loss: but he himself shall be saved; yet so as by 
fire" (1 Cor. iii:13, 15). 

For no form of evil comes from God ; they are 
all plants which He has not planted. "Every 
plant which my heavenly Father hath not planted 
shall be rooted up" (Matt. xv:13) . 

21. Not every one that saith unto me, Lord, 
Lord, shall enter into the kingdom of heaven; 
but he that doeth the will of my Father which is 
in heaven. 

Not everyone who is declaring Jesus Christ 
to be his savior or his teacher shall enter into the 
Kingdom of Heaven. For the Kingdom of 
Heaven is a state of mind and heart, a conscious- 



ness of peace and freedom, of eternal health and 
life, of unlimited wisdom and changeless love. 
"The kingdom of God cometh not with observa- 
tion [or outward show] : neither shall they say, 
Lo here ! or, lo there ! for, behold, the kingdom of 
God is within you" (Luke xvii:20, 21). 

Simply talking about Truth, or making state- 
ments of Truth, is not sufficient to bring one into 
this divine realization, this state of bliss called 
the Kingdom of Heaven. One must live the life 
of Truth, and do the will of God, in order to be 
perfectly healed, and enjoy continuous peace and 

Jesus Christ, by his life and teaching, reveals 
to us the will of God. He says, "I came down 
from heaven, inot to do mine own will, but the 
will of him that sent me." 

God, being unchangeable, has the same will 
forever. Being no respecter of persons, he has 
the same will for you and me that he had for 
Jesus and the disciples. It is, to live the immacu- 
late life of love through obeying every direction 



given by Jesus, and doing all the works he did, 
healing, raising the dead, freeing people from 
their sins, commanding the earthly elements, ex- 
ercising our spiritual senses and finishing our 
earthly existence by submerging it, without 
death, into its divine reality. Your meat is to do 
the will of him that sent you, and to finish his 
work ( John iv : 34 ) . 


22. Many will say to me in that day, Lord, 
Lord, have we not prophesied in thy name? and 
in thy name have cast out devils? and in thy name 
done many wonderful works? 

23. And then will I profess unto them, I 
never knew you: depart from me, ye that work 

"In that day." In this earthly school of ex- 
perience examination-day comes to each aspirant 
for heavenly honors; and to pass our examina- 
tion, and not be sent back to the old grade of 


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experiences to re-learn our lesson, we must be 
well equipped with the one thing needful LOVE 
that good part which cannot be taken from us. 

The Highest Consciousness (Christ) cannot 
enter into the disciple who omits love from his 
aims, even though he be an adept in works of 
healing and in miracles. This is enlarged upon 
by Paul in his wonderful discourse upon Love 
(1 Cor. xiii). He there reveals that one could 
have the greatest eloquence, and yet, not having 
love, be only like a beautiful musical instrument, 
without any life in itself. 

One may have occult knowledge so as "to un- 
derstand all mysteries"; one may have a faith 
that could heal case after case, "moving moun- 
tains," and yet if he is neglecting to develop the 
love-nature, these powers will fail him, and he 
will need to return to the simplest study of the 
life of love in order to enter into that joy of his 
Lord to which his heart is aspiring. 

It is prophesied (Joel ii:28) that "it shall 
come to pass in the last days that I will pour out 


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my spirit upon all flesh." Already a mighty 
spiritual wave is rolling over us, and increasing 
rapidly in volume and power, and as a result we 
may begin to look for great and wonderful works 
upon all sides. But unless these signs be accom- 
panied with that love that thinketh no evil, they 
will count for nothing to the discerning Truth 

Love will be the great test ; the love that is no 
respecter of creeds or sects, that judges no man 
and comes not to condemn the world, but that the 
world through it might be saved. 

Love is the Way. 

Love is the Door, and no man can enter into 
the Kingdom of Heaven but by Love. 


S4- Therefore whosoever heareth these say- 
ings of mine, and doeth them, I will liken him 
unto a wise man, which built his house upon a 


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25. And the rain descended, and the floods 
came, and the winds blew, and beat upon that 
house; and it fell not: for it was founded upon a 

26. And every one that heareth these sayings 
of mine, and doeth them not, shall be likened unto 
a foolish man, which built his house upon the 

27. And the rain descended, and the floods 
came, and the winds blew, and beat upon that 
house; and it fell: and great was the fall of it. 

"Whosoever heareth these sayings." The spir- 
itual significance of "hearing" is understanding 
and accepting. All those disciples of Truth who 
are receiving its divine principles, and putting 
them into practice in every department of their 
daily lives, are building up a faith whose founda- 
tion is solid, reliable, and substantial. For it is 
a rock of demonstrated doctrine Truth that has 
been proven true. 

The follower of Truth who has built his belief 
upon that rock will not be overcome by the winds 



and floods of adversity, or sickness, or death. 
When trials and tribulations assail him he will 
be like a man in a secure house, who feels all the 
more his safety, peace, and comfort when storms 
rage around. "These things have I spoken unto 
you, that in me ye may have peace. In the world 
ye have tribulation : but be of good cheer ; I have 
overcome the world" (John xvi:33, Revised Ver- 

While walking the Way of regeneration, we 
may be tempted at times to believe in the 
reality of evil, being assailed by the errors that 
were once believed in the sins, diseases, hard- 
ships of the old earth-life. But whoever fulfills 
all the commandments of Jesus Christ will come 
out of every spiritual examination accredited 
with a high mark, and instead of fearing or 
dreading the problems of life, will see them only 
as opportunities for proving where he stands, 
how much he knows and can do by the grace and 
omnipotence of God. 

The science of God must be practiced as f aith- 



fully and efficiently as any material science. No 
Christian should consider his spiritual education 
finished unless he can do all the works of Christ. 

A good mathematician is not content to rest 
in a theory of his science; he not only acquaints 
himself with all the principles of his science, but 
he examines into the rules and methods discov- 
ered and invented by other mathematicians and 
experts, especially if he is to be a master in it, 
so as to be able to do every problem that has ever 
been worked by anyone, and, if possible, more. 
The aspiration of every true Christian should be 
the same. 

Can you raise the dead? Can you control the 
elements, stilling the winds and the waves with 
your word? If we cannot heal every case that is 
brought to us, let us not supinely mesmerize our- 
selves into the thought that it is not expected of 
us, but let us get more understanding, more 
faith, more love, more application. All things 
are possible to him that believeth. 

He is but a theoretical Truth-seeker who is 



saying of Jesus' commands that any are too 
transcendental or impracticable. Such a one is 
building his religious life upon a poor founda- 
tion, that will fail him when he needs it most. 

The comparison which Jesus makes between 
the two kinds of followers of Truth is again made 
in the parable of the Ten Virgins. The foolish 
man who hears and does not, is like the foolish 
virgins who had their lamps but were unprovided 
with sufficient oil. 

Many are now hearing the words of Christ 
and are expecting to demonstrate all that he did ? 
even to the overcoming of death. But how can 
we do all the works unless we obey all the direc- 
tions? How can you, earnest healer, expect to 
heal every patient and still hold hatred in your 
heart toward anyone or anything, and even jus- 
tify it in yourself? How can you, wise teacher 
though you be, expect to overcome death when 
you do not take Christ's teachings of living a 
sexless life, which is the very keystone of that 
attainment (Luke xx: 35, 36 ; Matt, xix: 12) ? 

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Jesus Christ has given us every essential di- 
rection that must be known and obeyed in order 
to be completely emancipated from the mis- 
takes, sorrows, and sufferings of the realm of 
delusion. He indorsed many of the teachings 
of the sages that had preceded him, and where 
spiritual masters seem to disagree or to be ob- 
scure he has forever settled each important point> 
so that there may be no uncertainty in the minds 
of those who have ears to hear. 

Under the name of Christ every impersonal, 
universal follower of Truth who seeks It for Its 
own sake is willing and ready to rally, that there 
may be perfect unity among all those who wor- 
ship the true God. 

The wise men of all generations and races are 
the powers that are ruling the nations of the 
earth, and they have chosen One to represent 
them, Jesus Christ, who is to be the central stand- 
ard about which every other independent -one is 
gathering through concentrating upon His name, 
life, and words. 



The Truth is being presented in all ways and 
by all means to reach the hearts of even the 
dullest, and each, as he rises in the scale of under- 
standing, and becomes universal in love and wis- 
dom, will know and appreciate Jesus Christ as 
God-with-us in fullness of manifestation, even as 
he, himself, prophesied: "It is written in the 
prophets, And they shall be all taught of God. 
Every man therefore that hath heard, and hath 
learned of the Father, cometh unto me" (John 
vi : 45 ) . 

Then when all have been gathered together 
under one name, Jesus Christ's work will have 
been done, and even that name, which has been 
above every other name, will be erased, that the 
Lord whose name is One may be all in all (Zech. 

"Then cometh the end, when he shall have de- 
livered up the kingdom to God, even the Father ; 
when he shall have put down all rule and all au- 
thority and power. For he must reign, till he 
hath put all enemies under his feet. The last 


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enemy that shall be destroyed is death. . . . 
And when all things shall be subdued unto him, 
then shall the Son also himself be subject unto 
him that put all things under him, that God may 
be aJ] in all' 5 (1 Cor. xv: 24-28).